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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Mide'wiwin or "Grand Medicine Society" of the Ojibwa - Seventh Annual Report of the Bureau of Ethnology to the - Secretary of the Smithsonian Institution, 1885-1886, - Government Printing Office, Washington, 1891, pages 143-300 - -Author: Walter James Hoffman - -Release Date: September 25, 2006 [EBook #19368] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK GRAND MEDICINE SOCIETY *** - - - - -Produced by Louise Hope, Carlo Traverso, and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by the Bibliothèque nationale de France (BnF/Gallica) at -http://gallica.bnf.fr, with additional images from -http://www.1st-hand-history.org/) - - - - - - [Transcriber’s Note: - - This e-text includes a few characters that can only be viewed with - utf-8 (unicode) encoding: - ā ē ī ō ū : vowel with macron (“long” mark) - ă ĕ ĭ ŏ ŭ : vowel with breve (“short” mark) - ⁿ : small raised n - If these characters do not display properly--in particular, if - the diacritic does not appear directly above the letter--or if the - quotation marks in this paragraph appear as garbage, you may need to - change your text reader’s “file encoding” or “character set”, or use - a different font. Note that the accent marks, as in “Midē´wiwin,” are - _not_ meant to display on top of any letter. As a last resort, use - the ascii-7 version of this file instead. - - The music is available in two forms, collected in the “files” - directory associated with the .html version of this text. - --simplified lilypond files (extension .ly), with lyrics and dynamic - markings omitted. - --MIDI (playable sound) files for each song. - Each [Music] tag includes a page number for cross-reference. - - Variant spellings and typographical errors are listed at the end of - the text. Bracketed passages other than footnotes or illustration tags - are in the original.] - - - * * * * * - - THE MIDĒ´WIWIN OR “GRAND MEDICINE SOCIETY” - - of - - THE OJIBWA. - - by - - W. J. HOFFMAN. - - * * * * * - - -CONTENTS. - Page -Introduction 149 -Shamans 156 -Midē´wiwin 164 - Midē´wigân 187 -First degree 189 - Preparatory instruction 189 - Midē´ therapeutics 197 - Imploration for clear weather 207 - Initiation of candidate 210 - Descriptive notes 220 -Second degree 224 - Preparation of candidate 224 - Initiation of candidate 231 - Descriptive notes 236 -Third degree 240 - Preparation of candidate 241 - Initiation of candidate 243 - Descriptive notes 251 -Fourth degree 255 - Preparation of candidate 257 - Initiation of candidate 258 - Descriptive notes 274 -Dzhibai´ Midē´wigân 278 -Initiation by substitution 281 -Supplementary notes 286 - Pictography 286 - Music 289 - Dress and ornaments 298 - Future of the society 299 - - - - -ILLUSTRATIONS. - - [Plates and Figures were numbered continuously within each Bureau - of Ethnology volume, so there is no Plate I in this article.] - - Page -Plate II. Map showing present - distribution of Ojibwa 150 - III. Red Lake and Leech Lake records 166 - IV. Sikas´sige’s record 170 - V. Origin of Âníshinâ´bēg 172 - VI. Facial decoration 174 - VII. Facial decoration 178 - VIII. Ojibwa’s record 182 - IX. Mnemonic songs 193 - X. Mnemonic songs 202 - XI. Sacred objects 220 - XII. Invitation sticks 236 - XIII. Mnemonic songs 238 - XIV. Mnemonic songs 288 - XV. Sacred posts 240 - XVI. Mnemonic songs 244 - XVII. Mnemonic songs 266 - XVIII. Jĕs´sakkīd´ removing disease 278 - XIX. Birch-bark records 286 - XX. Sacred bark scroll and contents 288 - XXI. Midē´ relics from Leech Lake 390 - XXII. Mnemonic songs 392 - XXIII. Midē´ dancing garters 298 - -Fig. 1. Herbalist preparing medicine - and treating patient 159 - 2. Sikas´sigĕ’s combined charts, - showing descent of Mī´nabō´zho 174 - 3. Origin of ginseng 175 - 4. Peep-hole post 178 - 5. Migration of Âníshinâ´bēg 179 - 6. Birch-bark record, from White Earth 185 - 7. Birch-bark record, from Bed Lake 186 - 8. Birch-bark record, from Red Lake 186 - 9. Eshgibō´ga 187 - 10. Diagram of Midē´wigân - of the first degree 188 - 11. Interior of Midē´wigân 188 - 12. Ojibwa drums 190 - 13. Midē´ rattle 191 - 14. Midē´ rattle 191 - 15. Shooting the Mīgis 192 - 16. Wooden beads 205 - 17. Wooden effigy 205 - 18. Wooden effigy 205 - 19. Hawk-leg fetish 220 - 20. Hunter’s medicine 222 - 21. Hunter’s medicine 222 - 22. Wâbĕnō´ drum 223 - 23. Diagram of Midē´wigân - of the second degree 224 - 24. Midē´ destroying an enemy 238 - 25. Diagram of Midē´wigân - of the third degree 240 - 26. Jĕs´sakkân´, or juggler’s lodge 252 - 27. Jĕs´sakkân´, or juggler’s lodge 252 - 28. Jĕs´sakkân´, or juggler’s lodge 252 - 29. Jĕs´sakkân´, or juggler’s lodge 252 - 30. Jĕs´sakkân´, or juggler’s lodge 252 - 31. Jĕs´sakkīd´ curing woman 255 - 32. Jĕs´sakkīd´ curing man 255 - 33. Diagram of Midē´wigân - of the fourth degree 255 - 34. General view of Midē´wigân 256 - 35. Indian diagram of ghost lodge 279 - 36. Leech Lake Midē´ song 295 - 37. Leech Lake Midē´ song 296 - 38. Leech Lake Midē´ song 297 - 39. Leech Lake Midē´ song 297 - - - - -THE MIDĒ´WIWIN OR “GRAND MEDICINE SOCIETY” - OF THE OJIBWAY. - -By W. J. Hoffman. - - -INTRODUCTION. - -The Ojibwa is one of the largest tribes of the United States, and it is -scattered over a considerable area, from the Province of Ontario, on the -east, to the Red River of the North, on the west, and from Manitoba -southward through the States of Minnesota, Wisconsin, and Michigan. This -tribe is, strictly speaking, a timber people, and in its westward -migration or dispersion has never passed beyond the limit of the timber -growth which so remarkably divides the State of Minnesota into two parts -possessing distinct physical features. The western portion of this State -is a gently undulating prairie which sweeps away to the Rocky Mountains, -while the eastern portion is heavily timbered. The dividing line, at or -near the meridian of 95° 50' west longitude, extends due north and -south, and at a point about 75 miles south of the northern boundary the -timber line trends toward the northwest, crossing the State line, 49° -north latitude, at about 97° 10' west longitude. - -Minnesota contains many thousand lakes of various sizes, some of which -are connected by fine water courses, while others are entirely isolated. -The wooded country is undulating, the elevated portions being covered -chiefly with pine, fir, spruce, and other coniferous trees, and the -lowest depressions being occupied by lakes, ponds, or marshes, around -which occur the tamarack, willow, and other trees which thrive in moist -ground, while the regions between these extremes are covered with oak, -poplar, ash, birch, maple, and many other varieties of trees and shrubs. - -Wild fowl, game, and fish are still abundant, and until recently have -furnished to the Indians the chief source of subsistence. - -Tribal organization according to the totemic system is practically -broken up, as the Indians are generally located upon or near the several -reservations set apart for them by the General Government, where they -have been under more or less restraint by the United States Indian -agents and the missionaries. Representatives of various totems or gentes -may therefore be found upon a single reservation, where they continue to -adhere to traditional customs and beliefs, thus presenting an -interesting field for ethnologic research. - -The present distribution of the Ojibwa in Minnesota and Wisconsin is -indicated upon the accompanying map, Pl. II. In the southern portion -many of these people have adopted civilized pursuits, but throughout the -northern and northwestern part many bands continue to adhere to their -primitive methods and are commonly designated “wild Indians.” The -habitations of many of the latter are rude and primitive. The bands on -the northeast shore of Red Lake, as well as a few others farther east, -have occupied these isolated sites for an uninterrupted period of about -three centuries, as is affirmed by the chief men of the several villages -and corroborated by other traditional evidence. - -Father Claude Alloüez, upon his arrival in 1666 at Shagawaumikong, or La -Pointe, found the Ojibwa preparing to attack the Sioux. The settlement -at this point was an extensive one, and in traditions pertaining to the -“Grand Medicine Society” frequent allusion is made to the fact that at -this place the rites were practiced in their greatest purity. - -Mr. Warren, in his History of the Ojibwa Indians,[1] bases his belief -upon traditional evidence that the Ojibwa first had knowledge of the -whites in 1612. Early in the seventeenth century the French missionaries -met with various tribes of the Algonkian linguistic stock, as well as -with bands or subtribes of the Ojibwa Indians. One of the latter, -inhabiting the vicinity of Sault Ste. Marie, is frequently mentioned -in the Jesuit Relations as the Saulteurs. This term was applied to all -those people who lived at the Falls, but from other statements it is -clear that the Ojibwa formed the most important body in that vicinity. -La Hontan speaks of the “Outchepoues, alias Sauteurs,” as good warriors. -The name Saulteur survives at this day and is applied to a division of -the tribe. - - [Footnote 1: Coll. Minn. Hist. Soc., 1885, vol. 5, p. 130.] - -According to statements made by numerous Ojibwa chiefs of importance the -tribe began its westward dispersion from La Pointe and Fond du Lac at -least two hundred and fifty years ago, some of the bands penetrating the -swampy country of northern Minnesota, while others went westward and -southwestward. According to a statement[2] of the location of the tribes -of Lake Superior, made at Mackinaw in 1736, the Sioux then occupied the -southern and northern extremities of that lake. It is possible, however, -that the northern bands of the Ojibwa may have penetrated the region -adjacent to the Pigeon River and passed west to near their present -location, thus avoiding their enemies who occupied the lake shore south -of them. - - [Footnote 2: Reproduced from the ninth volume of the New York - Colonial Documents, pp. 1054, 1055.] - - [Illustration: Plate II. - Ojibwa Indian Reservations in Minnesota and Wisconsin. - - I Red Lake. II White Earth. III Winnibigoshish. IV Cass Lake. V Leech - Lake. VI Deer Creek. VII Bois Forte. VIII Vermillion Lake. IX Fond du - Lac. X Mille Lacs. XI Lac Court Oreílle. XII La Pointe. XIII Lac de - Flanibeau. XIV Red Cliff. XV Grand Portage.] - -From recent investigations among a number of tribes of the Algonkian -linguistic division it is found that the traditions and practices -pertaining to the Midē´wiwin, Society of the Midē´ or Shamans, popularly -designated as the “Grand Medicine Society,” prevailed generally, and the -rites are still practiced at irregular intervals, though in slightly -different forms in various localities. - -In the reports of early travelers and missionaries no special mention is -made of the Midē´, the Jes´sakkīd´, or the Wâbĕnō´, but the term -sorcerer or juggler is generally employed to designate that class of -persons who professed the power of prophecy, and who practiced -incantation and administered medicinal preparations. Constant reference -is made to the opposition of these personages to the introduction of -Christianity. In the light of recent investigation the cause of this -antagonism is seen to lie in the fact that the traditions of Indian -genesis and cosmogony and the ritual of initiation into the Society of -the Midē´ constitute what is to them a religion, even more powerful and -impressive than the Christian religion is to the average civilized man. -This opposition still exists among the leading classes of a number of -the Algonkian tribes, and especially among the Ojibwa, many bands of -whom have been more or less isolated and beyond convenient reach of the -Church. The purposes of the society are twofold; first, to preserve the -traditions just mentioned, and second, to give a certain class of -ambitious men and women sufficient influence through their acknowledged -power of exorcism and necromancy to lead a comfortable life at the -expense of the credulous. The persons admitted into the society are -firmly believed to possess the power of communing with various -supernatural beings--manidos--and in order that certain desires may be -realized they are sought after and consulted. The purpose of the present -paper is to give an account of this society and of the ceremony of -initiation as studied and observed at White Earth, Minnesota, in 1889. -Before proceeding to this, however, it may be of interest to consider a -few statements made by early travelers respecting the “sorcerers or -jugglers” and the methods of medication. - -In referring to the practices of the Algonkian tribes of the Northwest, -La Hontan[3] says: - - When they are sick, they only drink Broth, and eat sparingly; and if - they have the good luck to fall asleep, they think themselves cur’d: - They have told me frequently, that sleeping and sweating would cure - the most stubborn Diseases in the World. When they are so weak that - they cannot get out of Bed, their Relations come and dance and make - merry before ’em, in order to divert ’em. To conclude, when they are - ill, they are always visited by a sort of Quacks, (_Jongleurs_); of - whom ’t will now be proper to subjoin two or three Words by the bye. - - A _Jongleur_ is a sort of _Physician_, or rather a _Quack_, who being - once cur’d of some dangerous Distemper, has the Presumption and Folly - to fancy that he is immortal, and possessed of the Power of curing all - Diseases, by speaking to the Good and Evil Spirits. Now though every - Body rallies upon these Fellows when they are absent, and looks upon - ’em as Fools that have lost their Senses by some violent Distemper, - yet they allow ’em to visit the Sick; whether it be to divert ’em with - their Idle Stories, or to have an Opportunity of seeing them rave, - skip about, cry, houl, and make Grimaces and Wry Faces, as if they - were possess’d. When all the Bustle is over, they demand a Feast of a - Stag and some large Trouts for the Company, who are thus regal’d at - once with Diversion and Good Cheer. - - When the Quack comes to visit the Patient, he examines him very - carefully; _If the Evil Spirit be here_, says he, _we shall quickly - dislodge him._ This said, he withdraws by himself to a little Tent - made on purpose, where he dances, and sings houling like an Owl; - (which gives the Jesuits Occasion to say, _That the Devil converses - with ’em_.) After he has made an end of this Quack Jargon, he comes - and rubs the Patient in some part of his Body, and pulling some little - Bones out of his Mouth, acquaints the Patient, _That these very Bones - came out of his Body; that he ought to pluck up a good heart, in - regard that his Distemper is but a Trifle; and in fine, that in order - to accelerate the Cure, ’t will be convenient to send his own and his - Relations Slaves to shoot Elks, Deer, &c., to the end they may all eat - of that sort of Meat, upon which his Cure does absolutely depend._ - - Commonly these Quacks bring ’em some Juices of Plants, which are a - sort of Purges, and are called _Maskikik_. - - [Footnote 3: New Voyages to North America, London, 1703, vol. 2, - pp. 47, 48.] - -Hennepin, in “A Continuation of the New Discovery,” etc.,[4] speaks of -the religion and sorcerers of the tribes of the St. Lawrence and those -living about the Great Lakes as follows: - - We have been all too sadly convinced, that almost all the Salvages in - general have no notion of a God, and that they are not able to - comprehend the most ordinary Arguments on that Subject; others will - have a Spirit that commands, say they, in the Air. Some among ’em look - upon the Skie as a kind of Divinity; others as an _Otkon_ or - _Manitou_, either Good or Evil. - - These People admit of some sort of Genius in all things; they all - believe there is a Master of Life, as they call him, but hereof they - make various applications; some of them have a lean Raven, which they - carry always along with them, and which they say is the Master of - their Life; others have an Owl, and some again a Bone, a Sea-Shell, - or some such thing; - - There is no Nation among ’em which has not a sort of Juglers or - Conjuerers, which some look upon to be Wizards, but in my Opinion - there is no Great reason to believe ’em such, or to think that their - Practice favours any thing of a Communication with the Devil. - - These Impostors cause themselves to be reverenced as Prophets which - fore-tell Futurity. They will needs be look’d upon to have an - unlimited Power. They boast of being able to make it Wet or Dry; to - cause a Calm or a Storm; to render Land Fruitful or Barren; and, in a - Word to make Hunters Fortunate or Unfortunate. They also pretend to - Physick, and to apply Medicines, but which are such, for the most part - as have little Virtue at all in ’em, especially to Cure that Distemper - which they pretend to. - - It is impossible to imagine, the horrible Howlings and strange - Contortions that those Jugglers make of their Bodies, when they are - disposing themselves to Conjure, or raise their Enchantments. - - [Footnote 4: London, 1689, p. 59, et. seq.] - -Marquette, who visited the Miami, Mascontin and Kickapoo Indians in -1673, after referring to the Indian herbalist, mentions also the -ceremony of the “calumet dance,” as follows: - - They have Physicians amongst them, towards whom they are very liberal - when they are sick, thinking that the Operation of the Remedies they - take, is proportional to the Presents they make unto those who have - prescrib’d them. - -In connection with this, reference is made by Marquette to a certain -class of individuals among the Illinois and Dakota, who were compelled -to wear women’s clothes, and who were debarred many privileges, but were -permitted to “assist at all the Superstitions of their _Juglers_, and -their solemn Dances in honor of the _Calumet_, in which they may sing, -but it is not lawful for them to dance. They are call’d to their -Councils, and nothing is determin’d without their Advice; for, because -of their extraordinary way of Living, they are look’d upon as -_Manitous_, or at least for great and incomparable Genius’s.” - -That the calumet was brought into requisition upon all occasions of -interest is learned from the following statement, in which the same -writer declares that it is “the most mysterious thing in the World. The -Sceptres of our Kings are not so much respected; for the Savages have -such a Deference for this Pipe, that one may call it _The God of Peace -and War, and the Arbiter of Life and Death_. Their _Calumet of Peace_ is -different from the _Calumet of War_; They make use of the former to seal -their Alliances and Treaties, to travel with safety, and receive -Strangers; and the other is to proclaim War.” - -This reverence for the calumet is shown by the manner in which it is -used at dances, in the ceremony of smoking, etc., indicating a religious -devoutness approaching that recently observed among various Algonkian -tribes in connection with the ceremonies of the Midē´wiwin. When the -calumet dance was held, the Illinois appear to have resorted to the -houses in the winter and to the groves in the summer. The above-named -authority continues in this connection: - - They chuse for that purpose a set Place among Trees, to shelter - themselves against the Heat of the Sun, and lay in the middle a large - Matt, as a Carpet, to lay upon the God of the Chief of the Company, - who gave the Ball; for every one has his peculiar God, whom they call - _Manitoa_. It is sometime a Stone, a Bird, a Serpent, or anything else - that they dream of in their Sleep; for they think this _Manitoa_ will - prosper their Wants, as Fishing, Hunting, and other Enterprizes. To - the Right of their _Manitoa_ they place the _Calumet_, their Great - Deity, making round about it a Kind of Trophy with their Arms, viz. - their Clubs, Axes, Bows, Quivers, and Arrows. * * * Every Body - sits down afterwards, round about, as they come, having first of all - saluted the _Manitoa_, which they do in blowing the Smoak of their - Tobacco upon it, which is as much as offering to it Frankincense. - * * * This _Preludium_ being over, he who is to begin the Dance - appears in the middle of the Assembly, and having taken the _Calumet_, - presents it to the Sun, as if he wou’d invite him to smoke. Then he - moves it into an infinite Number of Postures sometimes laying it near - the Ground, then stretching its Wings, as if he wou’d make it fly, and - then presents it to the Spectators, who smoke with it one after - another, dancing all the while. This is the first Scene of this famous - Ball. - -The infinite number of postures assumed in offering the pipe appear as -significant as the “smoke ceremonies” mentioned in connection with the -preparatory instruction of the candidate previous to his initiation into -the Midē´wiwin. - -In his remarks on the religion of the Indians and the practices of the -sorcerers, Hennepin says: - - As for their Opinion concerning the Earth, they make use of a Name of - a certain _Genius_, whom they call _Micaboche_, who has cover’d the - whole Earth with water (as they imagine) and relate innumerable - fabulous Tales, some of which have a kind of Analogy with the - Universal Deluge. These Barbarians believe that there are certain - Spirits in the Air, between Heaven and Earth, who have a power to - foretell future Events, and others who play the part of Physicians, - curing all sorts of Distempers. Upon which account, it happens, that - these _Savages_ are very Superstitious, and consult their Oracles with - a great deal of exactness. One of these Masters-Jugglers who pass for - Sorcerers among them, one day caus’d a Hut to be erected with ten - thick Stakes, which he fix’d very deep in the Ground, and then made a - horrible noise to Consult the Spirits, to know whether abundance of - Snow wou’d fall ere long, that they might have good game in the - Hunting of Elks and Beavers: Afterward he bawl’d out aloud from the - bottom of the Hut, that he saw many Herds of Elks, which were as yet - at a very great distance, but that they drew near within seven or - eight Leagues of their Huts, which caus’d a great deal of joy among - those poor deluded Wretches. - -That this statement refers to one or more tribes of the Algonkian -linguistic stock is evident, not only because of the reference to the -sorcerers and their peculiar methods of procedure, but also that the -name of _Micaboche_, an Algonkian divinity, appears. This Spirit, who -acted as an intercessor between Ki´tshi Man´idō (Great Spirit) and the -Indians, is known among the Ojibwa as Mi´nabō´zho; but to this full -reference will be made further on in connection with the Myth of the -origin of the Midē´wiwin. The tradition of Nokomis (the earth) and the -birth of Manabush (the Mi´nabō´zho of the Menomoni) and his brother, the -Wolf, that pertaining to the re-creation of the world, and fragments of -other myths, are thrown together and in a mangled form presented by -Hennepin in the following words: - - Some Salvages which live at the upper end of the River St. _Lawrence_, - do relate a pretty diverting Story. They hold almost the same opinion - with the former [the Iroquois], that a Woman came down from Heaven, - and remained for some while fluttering in the Air, not finding Ground - whereupon to put her Foot. But that the Fishes moved with Compassion - for her, immediately held a Consultation to deliberate which of them - should receive her. The Tortoise very officiously offered its Back on - the Surface of the Water. The Woman came to rest upon it, and fixed - herself there. Afterwards the Filthiness and Dirt of the Sea gathering - together about the Tortoise, there was formed by little and little - that vast Tract of Land, which we now call _America_. - - They add that this Woman grew weary of her Solitude, wanting some body - for to keep her Company, that so she might spend her time more - pleasantly. Melancholy and Sadness having seiz’d upon her Spirits, she - fell asleep, and a Spirit descended from above, and finding her in - that Condition approach’d and knew her unperceptibly. From which - Approach she conceived two Children, which came forth out of one of - her Ribs. But these two Brothers could never afterwards agree - together. One of them was a better Huntsman than the other; they - quarreled every day; and their Disputes grew so high at last, that one - could not bear with the other. One especially being of a very wild - Temper, hated mortally his Brother who was of a milder Constitution, - who being no longer able to endure the Pranks of the other, he - resolved at last to part from him. He retired then into Heaven, - whence, for a Mark of his just Resentment, he causeth at several times - his Thunder to rore over the Head of his unfortunate Brother. - - Sometime after the Spirit descended again on that Woman, and she - conceived a Daughter, from whom (as the Salvages say) were propagated - these numerous People, which do occupy now one of the greatest parts - of the Universe. - -It is evident that the narrator has sufficiently distorted the -traditions to make them conform, as much as practicable, to the biblical -story of the birth of Christ. No reference whatever is made in the -Ojibwa or Menomoni myths to the conception of the Daughter of Nokomis -(the earth) by a celestial visitant, but the reference is to one of the -wind gods. Mi´nabō´zho became angered with the Ki´tshi Man´idō, and the -latter, to appease his discontent, gave to Mi´nabō´zho the rite of the -Midēwiwin. The brother of Mi´nabō´zho was destroyed by the malevolent -underground spirits and now rules the abode of shadows,--the “Land of -the Midnight Sun.” - -Upon his arrival at the “Bay of Puans” (Green Bay, Wisconsin), Marquette -found a village inhabited by three nations, viz: “Miamis, Maskoutens, -and Kikabeux.” He says: - - When I arriv’d there, I was very glad to see a great Cross set up in - the middle of the Village, adorn’d with several White Skins, Red - Girdles, Bows and Arrows, which that good People had offer’d to the - Great _Manitou_, to return him their Thanks for the care he had taken - of them during the Winter, and that he had granted them a prosperous - Hunting. _Manitou_, is the Name they give in general to all Spirits - whom they think to be above the Nature of Man. - -Marquette was without doubt ignorant of the fact that the cross is the -sacred post, and the symbol of the fourth degree of the Midē´wiwin, as -will be fully explained in connection with that grade of the society. -The erroneous conclusion that the cross was erected as an evidence of -the adoption of Christianity, and possibly as a compliment to the -visitor, was a natural one on the part of the priest, but this same -symbol of the Midē´ Society had probably been erected and bedecked with -barbaric emblems and weapons months before anything was known of him. - -The result of personal investigations among the Ojibwa, conducted during -the years 1887, 1888 and 1889, are presented in the accompanying paper. -The information was obtained from a number of the chief Midē´ priests -living at Red Lake and White Earth reservations, as well as from members -of the society from other reservations, who visited the last named -locality during the three years. Special mention of the peculiarity of -the music recorded will be made at the proper place; and it may here be -said that in no instance was the use of colors detected, in any -birch-bark or other records or mnemonic songs, simply to heighten the -artistic effect; though the reader would be led by an examination of the -works of Schoolcraft to believe this to be a common practice. Col. -Garrick Mallery; U.S. Army, in a paper read before the Anthropological -Society of Washington, District of Columbia, in 1888, says, regarding -this subject: - - The general character of his voluminous publications has not been such - as to assure modern critics of his accuracy, and the wonderful - minuteness, as well as comprehension, attributed by him to the Ojibwa - hieroglyphs has been generally regarded of late with suspicion. It was - considered in the Bureau of Ethnology an important duty to ascertain - how much of truth existed in these remarkable accounts, and for that - purpose its pictographic specialists, myself and Dr. W. J. Hoffman as - assistant, were last summer directed to proceed to the most favorable - points in the present habitat of the tribe, namely, the northern - region of Minnesota and Wisconsin, to ascertain how much was yet to be - discovered. * * * The general results of the comparison of - Schoolcraft’s statements with what is now found shows that, in - substance, he told the truth, but with much exaggeration and coloring. - The word “coloring” is particularly appropriate, because, in his - copious illustrations, various colors were used freely with apparent - significance, whereas, in fact, the general rule in regard to the - birch-bark rolls was that they were never colored at all; indeed, the - bark was not adapted to coloration. The metaphorical coloring was also - used by him in a manner which, to any thorough student of the Indian - philosophy and religion, seems absurd. Metaphysical expressions are - attached to some of the devices, or, as he calls them, symbols, which, - could never have been entertained by a people in the stage of culture - of the Ojibwa. - - -SHAMANS. - -There are extant among the Ojibwa Indians three classes of mystery men, -termed respectively and in order of importance the Midē´, the -Jĕs´sakkīd´, and the Wâbĕnō´, but before proceeding to elaborate in -detail the Society of the Midē´, known as the Midē´wiwin, a brief -description of the last two is necessary. - -The term Wâbĕnō´ has been explained by various intelligent Indians as -signifying “Men of the dawn,” “Eastern men,” etc. Their profession is -not thoroughly understood, and their number is so extremely limited that -but little information respecting them can be obtained. Schoolcraft,[5] -in referring to the several classes of Shamans, says “there is a third -form or rather modification of the medawin, * * * the Wâbĕnō´; -a term denoting a kind of midnight orgies, which is regarded as a -corruption of the Meda.” This writer furthermore remarks[6] that “it is -stated by judicious persons among themselves to be of modern origin. -They regard it as a degraded form of the mysteries of the Meda.” - - [Footnote 5: Information respecting the history, condition, and - prospects of the Indian tribes of the United States. Philadelphia, - 1851, vol. 1, p. 319.] - - [Footnote 6: Ibid., p. 362.] - -From personal investigation it has been ascertained that a Wâbĕnō´ does -not affiliate with others of his class so as to constitute a society, -but indulges his pretensions individually. A Wâbĕnō´ is primarily -prompted by dreams or visions which may occur during his youth, for -which purpose he leaves his village to fast for an indefinite number of -days. It is positively affirmed that evil man´idōs favor his desires, -and apart from his general routine of furnishing “hunting medicine,” -“love powders,” etc., he pretends also to practice medical magic. When a -hunter has been successful through the supposed assistance of the -Wâbĕnō´, he supplies the latter with part of the game, when, in giving a -feast to his tutelary daimon, the Wâbĕnō´ will invite a number of -friends, but all who desire to come are welcome. This feast is given at -night; singing and dancing are boisterously indulged in, and the -Wâbĕnō´, to sustain his reputation, entertains his visitors with a -further exhibition of his skill. By the use of plants he is alleged to -be enabled to take up and handle with impunity red-hot stones and -burning brands, and without evincing the slightest discomfort it is said -that he will bathe his hands in boiling water, or even boiling maple -sirup. On account of such performances the general impression prevails -among the Indians that the Wâbĕnō´ is a “dealer in fire,” or -“fire-handler.” Such exhibitions always terminate at the approach of -day. The number of these pretenders who are not members of the -Midē´wiwin, is very limited; for instance, there are at present but two -or three at White Earth Reservation and none at Leech Lake. - -As a general rule, however, the Wâbĕnō´ will seek entrance into the -Midē´wiwin when he becomes more of a specialist in the practice of -medical magic, incantations, and the exorcism of malevolent man´idōs, -especially such as cause disease. - -The Jĕs´sakkīd´ is a seer and prophet; though commonly designated a -“juggler,” the Indians define him as a “revealer of hidden truths.” -There is no association whatever between the members of this profession, -and each practices his art singly and alone whenever a demand is made -and the fee presented. As there is no association, so there is no -initiation by means of which one may become a Jĕs´sakkīd´. The gift is -believed to be given by the thunder god, or Animiki´, and then only at -long intervals and to a chosen few. The gift is received during youth, -when the fast is undertaken and when visions appear to the individual. -His renown depends upon his own audacity and the opinion of the tribe. -He is said to possess the power to look into futurity; to become -acquainted with the affairs and intentions of men; to prognosticate the -success or misfortune of hunters and warriors, as well as other affairs -of various individuals, and to call from any living human being the -soul, or, more strictly speaking, the shadow, thus depriving the victim -of reason, and even of life. His power consists in invoking, and causing -evil, while that of the Midē´ is to avert it; he attempts at times to -injure the Midē´ but the latter, by the aid of his superior man´idos, -becomes aware of, and averts such premeditated injury. It sometimes -happens that the demon possessing a patient is discovered, but the Midē´ -alone has the power to expel him. The exorcism of demons is one of the -chief pretensions of this personage, and evil spirits are sometimes -removed by sucking them through tubes, and startling tales are told how -the Jĕs´sakkīd´ can, in the twinkling of an eye, disengage himself of -the most complicated tying of cords and ropes, etc. The lodge used by -this class of men consists of four poles planted in the ground, forming -a square of three or four feet and upward in diameter, around which are -wrapped birch bark, robes, or canvas in such a way as to form an upright -cylinder. Communion is held with the turtle, who is the most powerful -man´idō of the Jĕs´sakkīd´, and through him, with numerous other -malevolent man´idōs, especially the Animiki´, or thunder-bird. When the -prophet has seated himself within his lodge the structure begins to sway -violently from side to side, loud thumping noises are heard within, -denoting the arrival of man´idōs, and numerous voices and laughter are -distinctly audible to those without. Questions may then be put to the -prophet and, if everything be favorable, the response is not long in -coming. In his notice of the Jĕs´sakkīd´, Schoolcraft affirms[7] that -“while he thus exercises the functions of a prophet, he is also a member -of the highest class of the fraternity of the Midâwin--a society of men -who exercise the medical art on the principles of magic and -incantations.” The fact is that there is not the slightest connection -between the practice of the Jĕs´sakkīd´ and that of the Midē´wiwin, and -it is seldom, if at all, that a Midē´ becomes a Jĕs´sakkīd´, although -the latter sometimes gains admission into the Midē´wiwin, chiefly with -the intention of strengthening his power with his tribe. - - [Footnote 7: Op. cit., vol. 5, p. 423.] - -The number of individuals of this class who are not members of the -Midē´wiwin is limited, though greater than that of the Wâbĕnō´. An idea -of the proportion of numbers of the respective classes may be formed by -taking the case of Menomoni Indians, who are in this respect upon the -same plane as the Ojibwa. That tribe numbers about fifteen hundred, the -Midē´ Society consisting, in round numbers, of one hundred members, and -among the entire population there are but two Wâbĕnō´ and five -Jĕs´sakkīd´. - -It is evident that neither the Wâbĕnō´ nor the Jĕs´sakkīd´ confine -themselves to the mnemonic songs which are employed during their -ceremonial performances, or even prepare them to any extent. Such bark -records as have been observed or recorded, even after most careful -research and examination extending over the field seasons of three -years, prove to have been the property of Wâbĕnō´ and Jĕs´sakkīd´, who -were also Midē´. It is probable that those who practice either of the -first two forms of ceremonies and nothing else are familiar with and may -employ for their own information certain mnemonic records; but they are -limited to the characteristic formulæ of exorcism, as their practice -varies and is subject to changes according to circumstances and the -requirements and wants of the applicant when words are chanted to accord -therewith. - -Some examples of songs used by Jĕs´sakkīd´, after they have become -Midē´, will be given in the description of the several degrees of the -Midē ’wiwin. - -There is still another class of persons termed Mashkī´kĭkē´winĭnĭ, or -herbalists, who are generally denominated “medicine men,” as the Ojibwa -word implies. Their calling is a simple one, and consists in knowing the -mysterious properties of a variety of plants, herbs, roots, and berries, -which are revealed upon application and for a fee. When there is an -administration of a remedy for a given complaint, based upon true -scientific principles, it is only in consequence of such practice having -been acquired from the whites, as it has usually been the custom of the -Catholic Fathers to utilize all ordinary and available remedies for the -treatment of the common disorders of life. Although these herbalists are -aware that certain plants or roots will produce a specified effect upon -the human system, they attribute the benefit to the fact that such -remedies are distasteful and injurious to the demons who are present in -the system and to whom the disease is attributed. Many of these -herbalists are found among women, also; and these, too, are generally -members of the Midē´wiwin. In Fig. 1 is shown an herbalist preparing a -mixture. - - [Illustration: Fig. 1.--Herbalist preparing medicine and treating - patient.] - -The origin of the Midē´wiwin or Midē´ Society, commonly, though -erroneously, termed Grand Medicine Society, is buried in obscurity. In -the Jesuit Relations, as early as 1642, frequent reference is made to -sorcerers, jugglers, and persons whose faith, influence, and practices -are dependent upon the assistance of “Manitous,” or mysterious spirits; -though, as there is no discrimination made between these different -professors of magic, it is difficult positively to determine which of -the several classes were met with at that early day. It is probable that -the Jĕs´sakkīd´, or juggler, and the Midē´, or Shaman, were referred to. - -The Midē´, in the true sense of the word, is a Shaman, though he has by -various authors been termed powwow, medicine man, priest, seer, prophet, -etc. Among the Ojibwa the office is not hereditary; but among the -Menomoni a curious custom exists, by which some one is selected to fill -the vacancy one year after the death of a Shaman. Whether a similar -practice prevailed among other tribes of the Algonkian linguistic stock -can be ascertained only by similar research among the tribes -constituting that stock. - -Among the Ojibwa, however, a substitute is sometimes taken to fill the -place of one who has been prepared to receive the first degree of the -Midē´wiwin, or Society of the Midē´, but who is removed by death before -the proper initiation has been conferred. This occurs when a young man -dies, in which case his father or mother may be accepted as a -substitute. This will be explained in more detail under the caption of -Dzhibai´ Midē´wigân or “Ghost Lodge,” a collateral branch of the -Midē´wiwin. - -As I shall have occasion to refer to the work of the late Mr. W. W. -Warren, a few words respecting him will not be inappropriate. Mr. Warren -was an Ojibwa mixed blood, of good education, and later a member of the -legislature of Minnesota. His work, entiled “History of the Ojibwa -Nation,” was published in Vol. V of the Collections of the Minnesota -Historical Society, St. Paul, 1885, and edited by Dr. E. D. Neill. Mr. -Warren’s work is the result of the labor of a lifetime among his own -people, and, had he lived, he would undoubtedly have added much to the -historical material of which the printed volume chiefly consists. His -manuscript was completed about the year 1852, and he died the following -year. In speaking of the Society of the Midē´,[8] he says: - - The grand rite of Me-da-we-win (or, as we have learned to term it, - “Grand Medicine,”) and the beliefs incorporated therein, are not yet - fully understood by the whites. This important custom is still - shrouded in mystery even to my own eyes, though I have taken much - pains to inquire and made use of every advantage possessed by speaking - their language perfectly, being related to them, possessing their - friendship and intimate confidence has given me, and yet I frankly - acknowledge that I stand as yet, as it were, on the threshold of the - Me-da-we lodge. I believe, however, that I have obtained full as much - and more general and true information on this matter than any other - person who has written on the subject, not excepting a great and - standard author, who, to the surprise of many who know the Ojibways - well, has boldly asserted in one of his works that he has been - regularly initiated into the mysteries of this rite, and is a member - of the Me-da-we Society. This is certainly an assertion hard to - believe in the Indian country; and when the old initiators or Indian - priests are told of it they shake their heads in incredulity that a - white man should ever have been allowed _in truth_ to become a member - of their Me-da-we lodge. - - An entrance into the lodge itself, while the ceremonies are being - enacted, has sometimes been granted through courtesy; though this does - not initiate a person into the mysteries of the creed, nor does it - make him a member of the Society. - - [Footnote 8: Op. cit., pp. 65, 66.] - -These remarks pertaining to the pretensions of “a great and standard -authority” have reference to Mr. Schoolcraft, who among numerous other -assertions makes the following, in the first volume of his Information -Respecting the Indian Tribes of the United States, Philadelphia, 1851, -p. 361, viz: - - I had observed the exhibitions of the Medawin, and the exactness and - studious ceremony with which its rites were performed in 1820 in the - region of Lake Superior; and determined to avail myself of the - advantages of my official position, in 1822, when I returned as a - Government agent for the tribes, to make further inquiries into its - principles and mode of proceeding. And for this purpose I had its - ceremonies repeated in my office, under the secrecy of closed doors, - with every means of both correct interpretation and of recording the - result. Prior to this transaction I had observed in the hands of an - Indian of the Odjibwa tribe one of those symbolic tablets of pictorial - notation which have been sometimes called “music boards,” from the - fact of their devices being sung off by the initiated of the Meda - Society. This constituted the object of the explanations, which, in - accordance with the positive requisitions of the leader of the society - and three other initiates, was thus ceremoniously made. - -This statement is followed by another,[9] in which Mr. Schoolcraft, in a -foot-note, affirms: - - Having in 1823 been myself admitted to the class of a Meda by the - Chippewas, and taken the initiatory step of a _Sagima_ and - _Jesukaid_in each of the other fraternities, and studied their - pictographic system with great care and good helps, I may speak with - the more decision on the subject. - - [Footnote 9: Op. cit., vol. 5, p, 71.] - -Mr. Schoolcraft presents a superficial outline of the initiatory -ceremonies as conducted during his time, but as the description is -meager, notwithstanding that there is every evidence that the ceremonies -were conducted with more completeness and elaborate dramatization nearly -three-quarters of a century ago than at the present day, I shall not -burden this paper with useless repetition, but present the subject as -conducted within the last three years. - -Mr. Warren truly says: - - In the Me-da-we rite is incorporated most that is ancient amongst - them--songs and traditions that have descended not orally, but in - hieroglyphs, for at least a long time of generations. In this rite is - also perpetuated the purest and most ancient idioms of their language, - which differs somewhat from that of the common everyday use. - -As the ritual of the Midē´wiwin is based to a considerable extent upon -traditions pertaining to the cosmogony and genesis and to the thoughtful -consideration by the Good Spirit for the Indian, it is looked upon by -them as “their religion,” as they themselves designate it. - -In referring to the rapid changes occurring among many of the Western -tribes of Indians, and the gradual discontinuance of aboriginal -ceremonies and customs, Mr. Warren remarks[10] in reference to the -Ojibwa: - - Even among these a change is so rapidly taking place, caused by a - close contact with the white race, that ten years hence it will be too - late to save the traditions of their forefathers from total oblivion. - And even now it is with great difficulty that genuine information can - be obtained of them. Their aged men are fast falling into their - graves, and they carry with them the records of the past history of - their people; they are the initiators of the grand rite of religious - belief which they believe the Great Spirit has granted to his red - children to secure them long life on earth and life hereafter; and in - the bosoms of these old men are locked up the original secrets of this - their most ancient belief. * * * - - They fully believe, and it forms part of their religion, that the - world has once been covered by a deluge, and that we are now living on - what they term the “new earth.” This idea is fully accounted for by - their vague traditions; and in their Me-da-we-win or religion, - hieroglyphs are used to denote this second earth. - - [Footnote 10: Op. cit., p. 25.] - -Furthermore, - - They fully believe that the red man mortally angered the Great Spirit - which caused the deluge, and at the commencement of the new earth it - was only through the medium and intercession of a powerful being, whom - they denominate Manab-o-sho, that they were allowed to exist, and - means were given them whereby to subsist and support life; and a code - of religion was more lately bestowed on them, whereby they could - commune with the offended Great Spirit, and ward off the approach and - ravages of death. - -It may be appropriate in this connection to present the description -given by Rev. Peter Jones of the Midē´ priests and priestesses. Mr. -Jones was an educated Ojibwa Episcopal clergyman, and a member of the -Missasauga--i.e., the Eagle totemic division of that tribe of Indians -living in Canada. In his work[11] he states: - - Each tribe has its medicine men and women--an order of priesthood - consulted and employed in all times of sickness. These powwows are - persons who are believed to have performed extraordinary cures, either - by the application of roots and herbs or by incantations. When an - Indian wishes to be initiated into the order of a powwow, in the first - place he pays a large fee to the faculty. He is then taken into the - woods, where he is taught the names and virtues of the various useful - plants; next he is instructed how to chant the medicine song, and how - to pray, which prayer is a vain repetition offered up to the Master of - Life, or to some munedoo whom the afflicted imagine they have - offended. - - The powwows are held in high veneration by their deluded brethren; not - so much for their knowledge of medicine as for the magical power which - they are supposed to possess. It is for their interest to lead these - credulous people to believe that they can at pleasure hold intercourse - with the munedoos, who are ever ready to give them whatever - information they require. - - [Footnote 11: History of the Ojebway Indians, London [1843(?)], - pp. 143,144.] - -The Ojibwa believe in a multiplicity of spirits, or man´idōs, which -inhabit all space and every conspicuous object in nature. These -man´idōs, in turn, are subservient to superior ones, either of a -charitable and benevolent character or those which are malignant and -aggressive. The chief or superior man´idō is termed Ki´tshi -Man´idō--Great Spirit--approaching to a great extent the idea of the God -of the Christian religion; the second in their estimation is Dzhe -Man´idō, a benign being upon whom they look as the guardian spirit of -the Midē´wiwin and through whose divine provision the sacred rites of -the Midē´wiwin were granted to man. The Ani´miki or Thunder God is, if -not the supreme, at least one of the greatest of the malignant man´idōs, -and it is from him that the Jĕs´sakkīd´ are believed to obtain their -powers of evil doing. There is one other, to whom special reference will -be made, who abides in and rules the “place of shadows,” the hereafter; -he is known as Dzhibai´ Man´idō--Shadow Spirit, or more commonly Ghost -Spirit. The name of Ki´tshi Man´idō is never mentioned but with -reverence, and thus only in connection with the rite of Midē´wiwin, or a -sacred feast, and always after making an offering of tobacco. - -The first important event in the life of an Ojibwa youth is his first -fast. For this purpose he will leave his home for some secluded spot in -the forest where he will continue to fast for an indefinite number of -days; when reduced by abstinence from food he enters a hysterical or -ecstatic state in which he may have visions and hallucinations. The -spirits which the Ojibwa most desire to see in these dreams are those of -mammals and birds, though any object, whether animate or inanimate, is -considered a good omen. The object which first appears is adopted as the -personal mystery, guardian spirit, or tutelary daimon of the entranced, -and is never mentioned by him without first making a sacrifice. A small -effigy of this man´idō is made, or its outline drawn upon a small piece -of birch bark, which is carried suspended by a string around the neck, -or if the wearer be a Midē´ he carries it in his “medicine bag” or -pinji´gosân. The future course of life of the faster is governed by his -dream; and it sometimes occurs that because of giving an imaginary -importance to the occurrence, such as beholding, during the trance some -powerful man´idō or other object held in great reverence by the members -of the Midē´ Society, the faster first becomes impressed with the idea -of becoming a Midē´. Thereupon he makes application to a prominent Midē´ -priest, and seeks his advice as to the necessary course to be pursued to -attain his desire. If the Midē´ priest considers with favor the -application, he consults with his confrères and action is taken, and the -questions of the requisite preliminary instructions, fees, and presents, -etc., are formally discussed. If the Midē´ priests are in accord with -the desires of the applicant an instructor or preceptor is designated, -to whom he must present himself and make an agreement as to the amount -of preparatory information to be acquired and the fees and other -presents to be given in return. These fees have nothing whatever to do -with the presents which must be presented to the Midē´ priests previous -to his initiation as a member of the society, the latter being collected -during the time that is devoted to preliminary instruction, which period -usually extends over several years. Thus ample time is found for -hunting, as skins and peltries, of which those not required as presents -may be exchanged for blankets, tobacco, kettles, guns, etc., obtainable -from the trader. Sometimes a number of years are spent in preparation -for the first degree of the Midē´wiwin, and there are many who have -impoverished themselves in the payment of fees and the preparation for -the feast to which all visiting priests are also invited. - -Should an Indian who is not prompted by a dream wish to join the society -he expresses to the four chief officiating priests a desire to purchase -a mī´gis, which is the sacred symbol of the society and consists of a -small white shell, to which reference will be made further on. His -application follows the same course as in the preceding instance, and -the same course is pursued also when a Jĕs´sakkīd´ or a Wâbĕnō´ wishes -to become a Midē´. - - -MIDĒ´WIWIN. - -The Midē´wiwin--Society of the Midē´ or Shamans--consists of an -indefinite number of Midē´ of both sexes. The society is graded into -four separate and distinct degrees, although there is a general -impression prevailing even among certain members that any degree beyond -the first is practically a mere repetition. The greater power attained -by one in making advancement depends upon the fact of his having -submitted to “being shot at with the medicine sacks” in the hands of the -officiating priests. This may be the case at this late day in certain -localities, but from personal experience it has been learned that there -is considerable variation in the dramatization of the ritual. One -circumstance presents itself forcibly to the careful observer, and that -is that the greater number of repetitions of the phrases chanted by the -Midē´ the greater is felt to be the amount of inspiration and power of -the performance. This is true also of some of the lectures in which -reiteration and prolongation in time of delivery aids very much in -forcibly impressing the candidate and other observers with the -importance and sacredness of the ceremony. - -It has always been customary for the Midē´ priests to preserve -birch-bark records, bearing delicate incised lines to represent -pictorially the ground plan of the number of degrees to which the owner -is entitled. Such records or charts are sacred and are never exposed to -the public view, being brought forward for inspection only when an -accepted candidate has paid his fee, and then only after necessary -preparation by fasting and offerings of tobacco. - -During the year 1887, while at Red Lake, Minnesota, I had the good -fortune to discover the existence of an old birch-bark chart, which, -according to the assurances of the chief and assistant Midē´ priests, -had never before been exhibited to a white man, nor even to an Indian -unless he had become a regular candidate. This chart measures 7 feet 1½ -inches in length and 18 inches in width, and is made of five pieces of -birch bark neatly and securely stitched together by means of thin, flat -strands of bass wood. At each end are two thin strips of wood, secured -transversely by wrapping and stitching with thin strands of bark, so as -to prevent splitting and fraying of the ends of the record. Pl. III A, -is a reproduction of the design referred to. - -It had been in the keeping of Skwēkŏ´mĭk, to whom it was intrusted at -the death of his father-in-law, the latter, in turn, having received it -in 1825 from Badâ´san, the Grand Shaman and chief of the Winnibē´goshish -Ojibwa. - -It is affirmed that Badâ´san had received the original from the Grand -Midē´ priest at La Pointe, Wisconsin, where, it is said, the Midē´wiwin -was at that time held annually and the ceremonies conducted in strict -accordance with ancient and traditional usage. - -The present owner of this record has for many years used it in the -preliminary instruction of candidates. Its value in this respect is very -great, as it presents to the Indian a pictorial résumé of the -traditional history of the origin of the Midē´wiwin, the positions -occupied by the various guardian man´idos in the several degrees, and -the order of procedure in study and progress of the candidate. On -account of the isolation of the Red Lake Indians and their long -continued, independent ceremonial observances, changes have gradually -occurred so that there is considerable variation, both in the pictorial -representation and the initiation, as compared with the records and -ceremonials preserved at other reservations. The reason of this has -already been given. - -A detailed description of the above mentioned record, will be presented -further on in connection with two interesting variants which were -subsequently obtained at White Earth, Minnesota. On account of the -widely separated location of many of the different bands of the Ojibwa, -and the establishment of independent Midē´ societies, portions of the -ritual which have been forgotten by one set may be found to survive at -some other locality, though at the expense of some other fragments of -tradition or ceremonial. No satisfactory account of the tradition of the -origin of the Indians has been obtained, but such information as it was -possible to procure will be submitted. - -In all of their traditions pertaining to the early history of the tribe -these people are termed A-nish´-in-â´-bēg--original people--a term -surviving also among the Ottawa, Patawatomi, and Menomoni, indicating -that the tradition of their westward migration was extant prior to the -final separation of these tribes, which is supposed to have occurred at -Sault Ste. Marie. - -Mi´nabō´zho (Great Rabbit), whose name occurs in connection with most of -the sacred rites, was the servant of Dzhe Man´idō, the Good Spirit, and -acted in the capacity of intercessor and mediator. It is generally -supposed that it was to his good offices that the Indian owes life and -the good things necessary to his health and subsistence. - -The tradition of Mi´nabō´zho and the origin of the Midē´wiwin, as -given in connection with the birch-bark record obtained at Red Lake -(Pl. III A), is as follows: - -When Mi´nabō´zho, the servant of Dzhe Man´idō, looked down upon the -earth he beheld human beings, the Ani´shinâ´bēg, the ancestors of the -Ojibwa. They occupied the four quarters of the earth--the northeast, the -southeast, the southwest, and the northwest. He saw how helpless they -were, and desiring to give them the means of warding off the diseases -with which they were constantly afflicted, and to provide them with -animals and plants to serve as food and with other comforts, Mi´nabō´zho -remained thoughtfully hovering over the center of the earth, endeavoring -to devise some means of communicating with them, when he heard something -laugh, and perceived a dark object appear upon the surface of the water -to the west (No. 2). He could not recognize its form, and while watching -it closely it slowly disappeared from view. It next appeared in the -north (No. 3), and after a short lapse of time again disappeared. -Mi´nabō´zho hoped it would again show itself upon the surface of the -water, which it did in the east (No. 4). Then Mi´nabō´zho wished that it -might approach him, so as to permit him to communicate with it. When it -disappeared from view in the east and made its reappearance in the south -(No. 1), Mi´nabō´zho asked it to come to the center of the earth that he -might behold it. Again it disappeared from view, and after reappearing -in the west Mi´nabō´zho observed it slowly approaching the center of the -earth (i.e., the centre of the circle), when he descended and saw it was -the Otter, now one of the sacred man´idōs of the Midē´wiwin. Then -Mi´nabō´zho instructed the Otter in the mysteries of the Midē´wiwin, and -gave him at the same time the sacred rattle to be used at the side of -the sick; the sacred Midē´ drum to be used during the ceremonial of -initiation and at sacred feasts, and tobacco, to be employed in -invocations and in making peace. - - [Illustration: Plate III. - Red Lake and Leech Lake Records.] - -The place where Mi´nabō´zho descended was an island in the middle of a -large body of water, and the Midē´ who is feared by all the others is -called Mini´sino´shkwe (He-who-lives-on-the-island). Then Mi´nabō´zho -built a Midē´wigân (sacred Midē´ lodge), and taking his drum he beat -upon it and sang a Midē´ song, telling the Otter that Dzhe Man´idō had -decided to help the Aníshinâ´bōg, that they might always have life and -an abundance of food and other things necessary for their comfort. -Mi´nabō´zho then took the Otter into the Midē´wigân and conferred upon -him the secrets of the Midē´wiwin, and with his Midē´ bag shot the -sacred mī´gis into his body that he might have immortality and be able -to confer these secrets to his kinsmen, the Aníshinâ´bēg. - -The mī´gis is considered the sacred symbol of the Midē´wigân, and may -consist of any small white shell, though the one believed to be similar -to the one mentioned in the above tradition resembles the cowrie, and -the ceremonies of initiation as carried out in the Midē´wiwin at this -day are believed to be similar to those enacted by Mi´nabō´zho and the -Otter. It is admitted by all the Midē´ priests whom I have consulted -that much of the information has been lost through the death of their -aged predecessors, and they feel convinced that ultimately all of the -sacred character of the work will be forgotten or lost through the -adoption of new religions by the young people and the death of the Midē´ -priests, who, by the way, decline to accept Christian teachings, and are -in consequence termed “pagans.” - -My instructor and interpreter of the Red Lake chart added other -information in explanation of the various characters represented -thereon, which I present herewith. The large circle at the right side of -the chart denotes the earth as beheld by Mi´nabō´zho, while the Otter -appeared at the square projections at Nos. 1, 2, 3, and 4; the -semicircular appendages between these are the four quarters of the -earth, which are inhabited by the Ani´shinâ´bēg, Nos. 5, 6, 7, and 8. -Nos. 9 and 10 represent two of the numerous malignant man´idōs, who -endeavor to prevent entrance into the sacred structure and mysteries of -the Midē´wiwin. The oblong squares, Nos. 11 and 12, represent the -outline of the first degree of the society, the inner corresponding -lines being the course traversed during initiation. The entrance to the -lodge is directed toward the east, the western exit indicating the -course toward the next higher degree. The four human forms at Nos. 13, -14, 15, and 16 are the four officiating Midē´ priests whose services are -always demanded at an initiation. Each is represented as having a -rattle. Nos. 17, 18, and 19 indicate the cedar trees, one of each of -this species being planted near the outer angles of a Midē´ lodge. No. -20 represents the ground. The outline of the bear at No. 21 represents -the Makwa´ Man´idō, or Bear Spirit, one of the sacred Midē´ man´idōs, to -which the candidate must pray and make offerings of tobacco, that he may -compel the malevolent spirits to draw away from the entrance to the -Midē´wigân, which is shown in No. 28. Nos 23 and 24 represent the sacred -drum which the candidate must use when chanting the prayers, and two -offerings must be made, as indicated by the number two. - -After the candidate has been admitted to one degree, and is prepared to -advance to the second, he offers three feasts, and chants three prayers -to the Makwa´ Man´idō, or Bear Spirit (No. 22), that the entrance (No. -29) to that degree may be opened to him. The feasts and chants are -indicated by the three drums shown at Nos. 25, 26, and 27. - -Nos. 30, 31, 32, 33, and 34 are five Serpent Spirits, evil man´idōs who -oppose a Midē´’s progress, though after the feasting and prayers -directed to the Makwa´ Man´idō have by him been deemed sufficient the -four smaller Serpent Spirits move to either side of the path between the -two degrees, while the larger serpent (No. 32) raises its body in the -middle so as to form an arch, beneath which passes the candidate on his -way to the second degree. - -Nos. 35, 36, 46, and 47 are four malignant Bear Spirits, who guard the -entrance and exit to the second degree, the doors of which are at Nos. -37 and 49. The form of this lodge (No. 38) is like the preceding; but -while the seven Midē´ priests at Nos. 39, 40, 41, 42, 43, 44, and 45 -simply indicate that the number of Midē´ assisting at this second -initiation are of a higher and more sacred class of personages than in -the first degree, the number designated having reference to quality and -intensity rather than to the actual number of assistants, as -specifically shown at the top of the first degree structure. - -When the Midē´ is of the second degree, he receives from Dzhe Man´idō -supernatural powers as shown in No. 48. The lines extending upward from -the eyes signify that he can look into futurity; from the ears, that he -can hear what is transpiring at a great distance; from the hands, that -he can touch for good or for evil friends and enemies at a distance, -however remote; while the lines extending from the feet denote his -ability to traverse all space in the accomplishment of his desires or -duties. The small disk upon the breast of the figure denotes that a -Midē´ of this degree has several times had the mī´gis--life--“shot into -his body,” the increased size of the spot signifying amount or quantity -of influence obtained thereby. - -No. 50 represents a Mi´tsha Midē´ or Bad Midē´, one who employs his -powers for evil purposes. He has the power of assuming the form of any -animal, in which guise he may destroy the life of his victim, -immediately after which he resumes his human form and appears innocent -of any crime. His services are sought by people who wish to encompass -the destruction of enemies or rivals, at however remote a locality the -intended victim may be at the time. An illustration representing the -modus operandi of his performance is reproduced and explained in Fig. -24, page 238. - -Persons possessed of this power are sometimes termed witches, special -reference to whom is made elsewhere. The illustration, No. 50, -represents such an individual in his disguise of a bear, the characters -at Nos. 51 and 52 denoting footprints of a bear made by him, impressions -of which are sometimes found in the vicinity of lodges occupied by his -intended victims. The trees shown upon either side of No. 50 signify a -forest, the location usually sought by bad Midē´ and witches. - -If a second degree Midē´ succeeds in his desire to become a member of -the third degree, he proceeds in a manner similar to that before -described; he gives feasts to the instructing and four officiating -Midē´, and offers prayers to Dzhe Man´idō for favor and success. No. 53 -denotes that the candidate now personates the bear--not one of the -malignant man´idōs, but one of the sacred man´idōs who are believed to -be present during the ceremonials of initiation of the second degree. He -is seated before his sacred drum, and when the proper time arrives the -Serpent Man´idō (No. 54)--who has until this opposed his -advancement--now arches its body, and beneath it he crawls and advances -toward the door (No. 55) of the third degree (No. 56) of the Midē´wiwin, -where he encounters two (Nos. 57 and 58) of the four Panther Spirits, -the guardians of this degree. - -Nos. 61 to 76 indicate midē´ spirits who inhabit the structure of this -degree, and the number of human forms in excess of those shown in -connection with the second degree indicates a correspondingly higher and -more sacred character. When an Indian has passed this, initiation he -becomes very skillful in his profession of a Midē´. The powers which he -possessed in the second degree may become augmented. He is represented -in No. 77 with arms extended, and with lines crossing his body and arms -denoting darkness and obscurity, which signifies his ability to grasp -from the invisible world the knowledge and means to accomplish -extraordinary deeds. He feels more confident of prompt response and -assistance from the sacred man´idōs and his knowledge of them becomes -more widely extended. - -Nos. 59 and 60 are two of the four Panther Spirits who are the special -guardians of the third degree lodge. - -To enter the fourth and highest degree of the society requires a greater -number of feasts than before, and the candidate, who continues to -personate the Bear Spirit, again uses his sacred drum, as he is shown -sitting before it in No. 78, and chants more prayers to Dzhe Man´idō for -his favor. This degree is guarded by the greatest number and the most -powerful of malevolent spirits, who make a last effort to prevent a -candidate’s entrance at the door (No. 79) of the fourth degree structure -(No. 80). The chief opponents to be overcome, through the assistance of -Dzhe Man´idō, are two Panther Spirits (Nos. 81 and 82) at the eastern -entrance, and two Bear Spirits (Nos. 83 and 84) at the western exit. -Other bad spirits are about the structure, who frequently gain -possession and are then enabled to make strong and prolonged resistance -to the candidate’s entrance. The chiefs of this group of malevolent -beings are Bears (Nos. 88 and 96), the Panther (No. 91), the Lynx (No. -97), and many others whose names they have forgotten, their positions -being indicated at Nos. 85, 86, 87, 89, 90, 92, 93, 94, and 95, all but -the last resembling characters ordinarily employed to designate -serpents. - -The power with which it is possible to become endowed after passing -through the fourth degree is expressed by the outline of a human figure -(No. 98), upon which are a number of spots indicating that the body is -covered with the mī´gis or sacred shells, symbolical of the Midē´wiwin. -These spots designate the places where the Midē´ priests, during the -initiation, shot into his body the mī´gis and the lines connecting them -in order that all the functions of the several corresponding parts or -organs of the body may be exercised. - -The ideal fourth degree Midē´ is presumed to be in a position to -accomplish the greatest feats in necromancy and magic. He is not only -endowed with the power of reading the thoughts and intentions of others, -as is pictorially indicated by the mī´gis spot upon the top of the head, -but to call forth the shadow (soul) and retain it within his grasp at -pleasure. At this stage of his pretensions, he is encroaching upon the -prerogatives of the Jĕs´sakkīd´, and is then recognized as one, as he -usually performs within the Jĕs´sakkân or Jĕs´sakkīd´ lodge, commonly -designated “the Jugglery.” - -The ten small circular objects upon the upper part of the record may -have been some personal marks of the original owner; their import was -not known to my informants and they do not refer to any portion of the -history or ceremonies or the Midē´wiwin. - -Extending toward the left from the end of the fourth degree inclosure is -an angular pathway (No. 99), which represents the course to be followed -by the Midē´ after he has attained this high distinction. On account of -his position his path is often beset with dangers, as indicated by the -right angles, and temptations which may lead him astray; the points at -which he may possibly deviate from the true course of propriety are -designated by projections branching off obliquely toward the right and -left (No. 100). The ovoid figure (No. 101) at the end of this path is -termed Wai-ĕk´-ma-yŏk´--End of the road--and is alluded to in the -ritual, as will be observed hereafter, as the end of the world, i.e., -the end of the individual’s existence. The number of vertical strokes -(No. 102) within the ovoid figure signify the original owner to have -been a fourth degree Midē´ for a period of 14 years. - -The outline of the Midē´wigân (No. 103) not only denotes that the same -individual was a member of the Midē´wiwin, but the thirteen vertical -strokes shown in Nos. 104 and 105 indicate that he was chief Midē´ -priest of the society for that number of years. - - [Illustration: Plate IV. - Sikas´sige’s Record.] - -The outline of a Midē´wigân as shown at No. 106, with the place upon the -interior designating the location of the sacred post (No. 107) and the -stone (No. 108) against which the sick are placed during the time of -treatment, signifies the owner to have practiced his calling of the -exorcism of demons. But that he also visited the sick beyond the -acknowledged jurisdiction of the society in which he resided, is -indicated by the path (No. 109) leading around the sacred inclosure. - -Upon that portion of the chart immediately above the fourth degree lodge -is shown the outline of a Midē´wiwin (No. 110), with a path (No. 114), -leading toward the west to a circle (No. 111), within which is another -similar structure (No. 112) whose longest diameter is at right angles to -the path, signifying that it is built so that its entrance is at the -north. This is the Dzhibai´ Midē´wigân or Ghost Lodge. - -Around the interior of the circle are small V-shaped characters denoting -the places occupied by the spirits of the departed, who are presided -over by the Dzhibai´ Midē´, literally Shadow Midē´. - -No. 113 represents the Kŏ´-kó-kŏ-ō´ (Owl) passing from the Midē´wigân to -the Land of the Setting Sun, the place of the dead, upon the road of the -dead, indicated by the pathway at No. 114. This man´idō is personated by -a candidate for the first degree of the Midē´wiwin when giving a feast -to the dead in honor of the shadow of him who had been dedicated to the -Midē´wiwin and whose place is now to be taken by the giver of the feast. - -Upon the back of the Midē´ record, above described, is the personal -record of the original owner, as shown in Pl. III B. Nos. 1, 2, 3, and 4 -represent the four degrees of the society into which he has been -initiated, or, to use the phraseology of an Ojibwa, “through which he -has gone.” This “passing through” is further illustrated by the bear -tracks, he having personated the Makwa´ Man´idō or Bear Spirit, -considered to be the highest and most powerful of the guardian spirits -of the fourth degree wigwam. - -The illustration presented in Pl. III C represents the outlines of a -birch-bark record (reduced to one-third) found among the effects of a -lately deceased Midē´ from Leech Lake, Minnesota. This record, together -with a number of other curious articles, composed the outfit of the -Midē´, but the Rev. James A. Gilfillan of White Earth, through whose -courtesy I was permitted to examine the objects, could give me no -information concerning their use. Since that time, however, I have had -an opportunity of consulting with one of the chief priests of the Leech -Lake Society, through whom I have obtained some interesting data -concerning them. - -The chart represents the owner to have been a Midē´ of the second -degree, as indicated by the two outlines of the respective structures at -Nos. 1 and 2, the place of the sacred posts being marked at Nos. 3 and -4. Nos. 5, 6, 7, and 8 are Midē´ priests holding their Midē´ bags as in -the ceremony of initiation. The disks represented at Nos. 9, 10, 11, 12, -and 13 denote the sacred drum, which may be used by him during his -initiation, while Nos. 14, 15, 16, and 17 denote that he was one of the -four officiating priests of the Midē´wigân at his place of residence. -Each of these figures is represented as holding their sacred bags as -during the ceremonies. No. 18 denotes the path he has been pursuing -since he became a Midē´, while at Nos. 19 and 20 diverging lines signify -that his course is beset with temptations and enemies, as referred to in -the description of the Red Lake chart, Pl. III A. - -The remaining objects found among the effects of the Midē´ referred to -will be described and figured hereafter. - -The diagram represented on Pl. IV is a reduced copy of a record made by -Sikas´sigĕ, a Mille Lacs Ojibwa Midē´ of the second degree, now resident -at White Earth. - -The chart illustrating pictorially the general plan of the several -degrees is a copy of a record in the possession of the chief Midē´ at -Mille Lacs in 1830, at which time Sikas´sigĕ, at the age of 10 years, -received his first degree. For a number of years thereafter Sikas´sigĕ -received continued instruction from his father Baiē´dzhĕk, and although -he never publicly received advancement beyond the second degree of the -society, his wife became a fourth degree priestess, at whose initiation -he was permitted to be present. - -Since his residence at White Earth Sikas´sigĕ has become one of the -officiating priests of the society at that place. One version given by -him of the origin of the Indians is presented in the following -tradition, a pictorial representation having also been prepared of which -Pl. V is a reduced copy: - - In the beginning, Dzhe Man´idō (No. 1), made the Midē´ Man´idōs. He - first created two men (Nos. 2 and 3), and two women (Nos. 4 and 5); - but they had no power of thought or reason. Then Dzhe Man´idō (No. 1) - made them rational beings. He took them in his hands so that they - should multiply; he paired them, and from this sprung the Indians. - When there were people he placed them upon the earth, but he soon - observed that they were subject to sickness, misery, and death, and - that unless he provided them with the Sacred Medicine they would soon - become extinct. - - Between the position occupied by Dzhe Man´idō and the earth were four - lesser spirits (Nos. 6, 7, 8, and 9) with whom Dzhe Man´idō decided to - commune, and to impart to them the mysteries by which the Indians - could be benefited. So he first spoke to a spirit at No. 6, and told - him all he had to say, who in turn communicated the same information - to No. 7, and he in turn to No. 8, who also communed with No. 9. They - all met in council, and determined to call in the four wind gods at - Nos. 10, 11, 12, and 13. After consulting as to what would be best for - the comfort and welfare of the Indians, these spirits agreed to ask - Dzhe Man´idō to communicate the Mystery of the Sacred Medicine to the - people. - - Dzhe Man´idō then went to the Sun Spirit (No. 14) and asked him to go - to the earth and instruct the people as had been decided upon by the - council. The Sun Spirit, in the form of a little boy, went to the - earth and lived with a woman (No. 15) who had a little boy of her own. - - [Illustration: Plate V. - Origin of Âni´shinâ´bēg.] - - This family went away in the autum to hunt, and during the winter this - woman’s son died. The parents were so much distressed that they - decided to return to the village and bury the body there; so they made - preparations to return, and as they traveled along, they would each - evening erect several poles upon which the body was placed to prevent - the wild beasts from devouring it. When the dead boy was thus hanging - upon the poles, the adopted child--who was the Sun Spirit--would play - about the camp and amuse himself, and finally told his adopted father - he pitied him, and his mother, for their sorrow. The adopted son said - he could bring his dead brother to life, whereupon the parents - expressed great surprise and desired to know how that could be - accomplished. - - The adopted boy then had the party hasten to the village, when he - said, “Get the women to make a wig´iwam of bark (No. 16), put the dead - boy in a covering of birch bark and place the body on the ground in - the middle of the wig´iwam.” On the next morning after this had been - done, the family and friends went into this lodge and seated - themselves around the corpse. - - When they had all been sitting quietly for some time, they saw through - the doorway the approach of a bear (No. 17) which gradually came - towards the wig´iwam, entered it, and placed itself before the dead - body and said hŭ, hŭ, hŭ, hŭ, when he passed around it towards the - left side, with a trembling motion, and as he did so, the body began - quivering, and the quivering increased as the bear continued until he - had passed around four times, when the body came to life again and - stood up. Then the bear called to the father, who was sitting in the - distant right-hand corner of the wig´iwam, and addressed to him the - following words: - - Nōs ka-wī´-na ni´-shi-na´-bi wis-sī´ a´-ya-wī´-an man´-i-dō - My father is not an Indian not you are a spirit - - nin-gī´-sis. Be-mai´-a-mī´-nik ni´-dzhĭ man´-i-dō mī-a-zhĭ´-gwa - son. Insomuch my fellow spirit now - - tshí-gĭ-a´-we-ân´. Nōs a-zhĭ´-gwa a-sē´-ma tshi´-a-tō´-yēk. - as you are. My father now tobacco you shall put. - - A´-mĭ-kŭn´-dem mi-ē´-ta â´-wi-dink´ dzhi-gŏsh´-kwi-tōt´ - He speaks of only once to be able to do it - - wen´-dzhi-bi-mâ´-di-zid´-o-ma´ a-gâ´-wa bi-mâ-dĭ-zĭd´-mi-o-ma´; - why he shall live here now that he scarcely lives; - - ni-dzhĭ man´-i-dō mí-a-zhĭ´-gwa tshí-gĭ-wĕ´-ân. - my fellow spirit now I shall go home. - - The little bear boy (No. 17) was the one who did this. He then - remained among the Indians (No. 18) and taught them the mysteries of - the Grand Medicine (No. 19); and, after he had finished, he told his - adopted father that as his mission had been fulfilled he was to return - to his kindred spirits, for the Indians would have no need to fear - sickness as they now possessed the Grand Medicine which would enable - them to live. He also said that his spirit could bring a body to life - but once, and he would now return to the sun from which they would - feel his influence. - -This is called Kwí-wĭ-sĕns´ wĕ-dī´-shĭ-tshī gē-wī-nĭp-- -“Little-boy-his-work.” - -From subsequent information it was learned that the line No. 22 denotes -the earth, and that, being considered as one step in the course of -initiation into the Midē´wiwin, three others must be taken before a -candidate can be admitted. These steps, or rests, as they are -denominated (Nos. 23, 24, and 25), are typified by four distinct gifts -of goods, which must be remitted to the Midē´ priests before the -ceremony can take place. - -Nos. 18 and 19 are repetitions of the figures alluded to in the -tradition (Nos. 16 and 17) to signify that the candidate must personate -the Makwa´ Man´idō--Bear Spirit--when entering the Midē´wiwin (No. 19). -No. 20 is the Midē´ Man´idō as Ki´tshi Man´idō is termed by the Midē´ -priests. The presence of horns attached to the head is a common symbol -of superior power found in connection with the figures of human and -divine forms in many Midē´ songs and other mnemonic records. No. 21 -represents the earth’s surface, similar to that designated at No. 22. - -Upon comparing the preceding tradition of the creation of the Indians -with the following, which pertains to the descent to earth of -Mi´nabō´zho, there appears to be some discrepancy, which could not be -explained by Sikas´sigĕ, because he had forgotten the exact sequence of -events; but from information derived from other Midē´ it is evident that -there have been joined together two myths, the intervening circumstances -being part of the tradition given below in connection with the narrative -relating to the chart on Pl. III A. - -This chart, which was in possession of the Mille Lacs chief Baiē´dzhĕk, -was copied by him from that belonging to his preceptor at La Pointe -about the year 1800, and although the traditions given by Sikas´sigĕ is -similar to the one surviving at Red Lake, the diagram is an interesting -variant for the reason that there is a greater amount of detail in the -delineation of objects mentioned in the tradition. - -By referring to Pl. IV it will be noted that the circle, No. 1, -resembles the corresponding circle at the beginning of the record on Pl. -III, A, with this difference, that the four quarters of the globe -inhabited by the Ani´shinâ´bēg are not designated between the cardinal -points at which the Otter appeared, and also that the central island, -only alluded to there (Pl. III A), is here inserted. - -The correct manner of arranging the two pictorial records, Pls. III A -and IV, is by placing the outline of the earth’s surface (Pl. V, No. 21) -upon the island indicated in Pl. IV, No. 6, so that the former stands -vertically and at right angles to the latter; for the reason that the -first half of the tradition pertains to the consultation held between -Ki´tshi Man´idō and the four lesser spirits which is believed to have -occurred above the earth’s surface. According to Sikas´sigĕ the two -charts should be joined as suggested in the accompanying illustration, -Fig. 2. - - [Illustration: Fig. 2.--Sikas´sigĕ’s combined charts, showing descent - of Min´abō´zho.] - - [Illustration: Plate VI. - Ojibwa Facial Decoration.] - -Sikas´sigĕ’s explanation of the Mille Lacs chart (Pl. IV) is -substantially as follows: - - [Illustration: Fig. 3.--Origin of Ginseng.] - - When Mi´nabō´zho descended to the earth to give to the Ani´shinâ´bēg - the Midē´wiwin, he left with them this chart, Midē´wigwas´. Ki´tshi - Man´idō saw that his people on earth were without the means of - protecting themselves against disease and death, so he sent - Mi´nabō´zho to give to them the sacred gift. Mi´nabō´zho appeared over - the waters and while reflecting in what manner he should be able to - communicate with the people, he heard something laugh, just as an - otter sometimes cries out. He saw something black appear upon the - waters in the west (No. 2) which immediately disappeared beneath the - surface again. Then it came up at the northern horizon (No. 3), which - pleased Mi´nabō´zho, as he thought he now had some one through whom he - might convey the information with which he had been charged by Ki´tshi - Man´idō. When the black object disappeared beneath the waters at the - north to reappear in the east (No. 4), Mi´nabō´zho desired it would - come to him in the middle of the waters, but it disappeared to make - its reappearance in the south (No. 5), where it again sank out of - sight to reappear in the west (No. 2), when Mi´nabō´zho asked it to - approach the center where there was an island (No. 6), which it did. - This did Ni´gĭk, the Otter, and for this reason he is given charge of - the first degree of the Midē´wiwin (Nos. 35 and 36) where his spirit - always abides during initiation and when healing the sick. - - Then Ni´gĭk asked Mi´nabō´zho, “Why do you come to this place?” When - the latter said, “I have pity on the Ani´shinâ´bēg and wish to give - them life; Ki´tshi Man´idō gave me the power to confer upon them the - means of protecting themselves against sickness and death, and through - you I will give them the Midē´wiwin, and teach them the sacred rites.” - - Then Mi´nabō´zho built a Midē´wigân in which he instructed the Otter - in all the mysteries of the Midē´wiwin. The Otter sat before the door - of the Midē´wigân four days (Nos. 7, 8, 9, and 10), sunning himself, - after which time he approached the entrance (No. 14), where his - progress was arrested (No. 11) by seeing two bad spirits (Nos. 12 and - 13) guarding it. Through the powers possessed by Mi´nabō´zho he was - enabled to pass these; when he entered the sacred lodge (No. 15), the - first object he beheld being the sacred stone (No. 16) against which - those who were sick were to be seated, or laid, when undergoing the - ceremonial of restoring them to health. He next saw a post (No. 17) - painted red with a green band around the top. A sick man would also - have to pray to the stone and to the post, when he is within the - Midē´wigân, because within them would be the Midē´ spirits whose help - he invoked. The Otter was then taken to the middle of the Midē´wigân - where he picked up the mī´gis (No. 18) from among a heap of sacred - objects which form part of the gifts given by Ki´tshi Man´idō. The - eight man´idōs around the midē´wigân (Nos. 19, 20, 21, 22, 23, 24, 25, - and 26) were also sent by Ki´tshi Man´idō to guard the lodge against - the entrance of bad spirits. - -A life is represented by the line No. 27, the signification of the short -lines (Nos. 28, 29, 30, and 31) denoting that the course of human -progress is beset by temptations and trials which may be the cause of -one’s departure from such course of conduct as is deemed proper, and the -beliefs taught by the Midē´. When one arrives at middle age (No. 32) his -course for the remaining period of life is usually without any special -events, as indicated by the plain line No. 27, extending from middle age -(No. 32) to the end of one’s existence (No. 33). The short lines at Nos. -28, 29, 30, and 31, indicating departure from the path of propriety, -terminate in rounded spots and signify, literally, “lecture places,” -because when a Midē´ feels himself failing in duty or vacillating in -faith he must renew professions by giving a feast and lecturing to his -confreres, thus regaining his strength to resist evil doing--such as -making use of his powers in harming his kinsmen, teaching that which was -not given him by Ki´tshi Man´idō through Mi´nabō´zho, etc. His heart -must be cleansed and his tongue guarded. - -To resume the tradition of the course pursued by the Otter, Sikas´sigĕ -said: - - The Otter then went round the interior of the Midē´wigân (No. 34), and - finally seated himself in the west, where Mi´nabō´zho shot into his - body the sacred mī´gis, which was in his Midē´ bag. Then Mi´nabō´zho - said, “This is your lodge and you shall own it always (Nos. 35 and - 36), and eight Midē´ Man´idōs (Nos. 19-26) shall guard it during the - night.” - - The Otter was taken to the entrance (No. 37) of the second degree - structure (No. 38), which he saw was guarded by two evil man´idōs - (Nos. 39 and 40), who opposed his progress, but who were driven away - by Mi´nabō´zho. When the Otter entered at the door he beheld the - sacred stone (No. 41) and two posts (Nos. 42, 43), the one nearest to - him being painted red with a green band around the top, and another at - the middle, with a bunch of little feathers upon the top. The other - post (No. 43) was painted red, with only a band of green at the top, - similar to the first degree post. Nos. 44 and 45 are the places where - sacred objects and gifts are placed. This degree of the Midē´wiwin is - guarded at night by twelve Midē´ Man´idōs (Nos. 46 to 57) placed there - by Ki´tshi Man´idō, and the degree is owned by the Thunder Bird as - shown in Nos. 58, 59. - -The circles (Nos. 60, 61, and 62) at either end of the outline of the -structure denoting the degree and beneath it are connected by a line -(No. 63) as in the preceding degree, and are a mere repetition to denote -the course of conduct to be pursued by the Midē´. The points (Nos. 64, -65, 66, and 67), at the termini of the shorter lines, also refer to the -feasts and lectures to be given in case of need. - -To continue the informant’s tradition: - - When the Otter had passed around the interior of the Midē´wigân four - times, he seated himself in the west and faced the degree post, when - Mi´nabō´zho again shot into his body the mī´gis, which gave him - renewed life. Then the Otter was told to take a “sweat bath” once each - day for four successive days, so as to prepare for the next degree. - (This number is indicated at the rounded spots at Nos. 68, 69, 70, - and 71.) - - The third degree of the Midē´wiwin (No. 72) is guarded during the day - by two Midē´ spirits (Nos. 73, 74) near the eastern entrance, and by - the Makwa´ Man´idō within the inclosure (Nos. 75 and 76), and at night - by eighteen Midē´ Man´idōs (Nos. 77 to 94), placed there by Ki´tshi - Man´idō. When the Otter approached the entrance (No. 95) he was again - arrested in his progress by two evil man´idōs (Nos. 96 and 97), who - opposed his admission, but Mi´nibō´zho overcame them and the Otter - entered. Just inside of the door, and on each side, the Otter saw a - post (Nos. 98 and 99), and at the western door or exit two - corresponding posts (Nos. 100 and 101). These symbolized the four legs - of the Makwa´ Man´idō, or Bear Spirit, who is the guardian by day and - the owner of the third degree. The Otter then observed the sacred - stone (No. 102) and the two heaps of sacred objects (Nos. 103 and 104) - which Mi´nabō´zho had deposited, and three degree posts (Nos. 105, - 106, and 107), the first of which (No. 105) was a plain cedar post - with the bark upon it, but sharpened at the top; the second (No. 106), - a red post with a green band round the top and one about the middle, - as in the second degree; and the third a cross (No. 107) painted red, - each of the tips painted green. [The vertical line No. 108 was said to - have no relation to anything connected with the tradition.] After the - Otter had observed the interior of the Midē´wigân he again made four - circuits, after which he took his station in the west, where he seated - himself, facing the sacred degree posts. Then Mi´nabō´zho, for the - third time, shot into his body the mī´gis, thus adding to the powers - which he already possessed, after which he was to prepare for the - fourth degree of the Midē´wiwin. - -Other objects appearing upon the chart were subsequently explained as -follows: - - The four trees (Nos. 109, 110, 111, and 112), one of which is planted - at each of the four corners of the Midē´wigân, are usually cedar, - though pine may be taken as a substitute when the former can not be - had. The repetition of the circles Nos. 113, 114, and 115 and - connecting line No. 116, with the short lines at Nos. 117, 118, 119, - and 120, have the same signification as in the preceding two degrees. - - After the Otter had received the third degree he prepared himself for - the fourth, and highest, by taking a steam bath once a day for four - successive days (Nos. 121, 122, 123, and 124). Then, as he proceeded - toward the Midē´wigân he came to a wig´iwam made of brush (No. 179), - which was the nest of Makwa´ Man´idō, the Bear Spirit, who guarded the - four doors of the sacred structure. - -The four rows of spots have reference to the four entrances of the -Midē´wigân of the fourth degree. The signification of the spots near the -larger circle, just beneath the “Bear’s nest” could not be explained by -Sikas´sigĕ, but the row of spots (No. 117) along the horizontal line -leading to the entrance of the inclosure were denominated steps, or -stages of progress, equal to as many days--one spot denoting one -day--which must elapse before the Otter was permitted to view the -entrance. - - [Illustration: Fig. 4.--Peep-hole post.] - - When the Otter approached the fourth degree (No. 118) he came to a - short post (No. 119) in which there was a small aperture. The post was - painted green on the side from which he approached and red upon the - side toward the Midē´wigân [see Fig. 4.] But before he was permitted - to look through it he rested and invoked the favor of Ki´tshi Man´idō, - that the evil man´idōs might be expelled from his path. Then, when the - Otter looked through the post, he saw that the interior of the - inclosure was filled with Midē´ Man´idos, ready to receive him and to - attend during his initiation. The two Midē´ Man´idos at the outside of - the eastern entrance (Nos. 120 and 121) compelled the evil man´idōs - (Nos. 122 and 123) to depart and permit the Otter to enter at the door - (No. 124). Then the Otter beheld the sacred stone (No. 125) and the - five heaps of sacred objects which Minabō´zho had deposited (Nos. 126, - 127, 128, 129, and 130) near the four degree posts (Nos. 131, 132, - 133, and 134). According to their importance, the first was painted - red, with a green band about the top; the second was painted red, with - two green bands, one at the top and another at the middle; the third - consisted of a cross painted red, with the tips of the arms and the - top of the post painted green; while the fourth was a square post, the - side toward the east being painted white, that toward the south green, - that toward the west red, and that toward the north black. - - The two sets of sticks (Nos. 135 and 136) near the eastern and western - doors represent the legs of Makwa´ Man´idō, the Bear Spirit. When the - Otter had observed all these things he passed round the interior of - the Midē´wigân four times, after which he seated himself in the west, - facing the degree posts, when Mi´nabō´zho approached him and for the - fourth time shot into his body the sacred mī´gis, which gave him life - that will endure always. Then Mi´nabō´zho said to the Otter, “This - degree belongs to Ki´tshi Man´ido, the Great Spirit (Nos. 137 and - 138), who will always be present when you give the sacred rite to any - of your people.” At night the Midē´ Man´idōs (Nos. 139 to 162) will - guard the Midē´wigân, as they are sent by Ki´tshi Man´ido to do so. - The Bear’s nest (Nos. 163 and 164) just beyond the northern and - southern doors (Nos. 165 and 166) of the Midē´wigân are the places - where Makwa´ Man´idō takes his station when guarding the doors. - - Then the Otter made a wig´iwam and offered four prayers (Nos. 167, - 168, 169, and 170) for the rites of the Midē´wiwin, which Ki´tshi - Man´idō had given him. - - [Illustration: Plate VII. - Ojibwa Facial Decoration.] - -The following supplemental explanations were added by Sikas´sigĕ, viz: -The four vertical lines at the outer angles of the lodge structure (Nos. -171, 172, 173, and 174), and four similar ones on the inner corners -(Nos. 175, 176, 177, and 178), represent eight cedar trees planted there -by the Midē´ at the time of preparing the Midē´wigân for the reception -of candidates. The circles Nos. 179, 180, and 181, and the connecting -line, are a reproduction of similar ones shown in the three preceding -degrees, and signify the course of a Midē’s life--that it should be -without fault and in strict accordance with the teachings of the -Midē´wiwin. The short lines, terminating in circles Nos. 182, 183, 184, -and 185, allude to temptations which beset the Midē’s path, and he -shall, when so tempted, offer at these points feasts and lectures, or, -in other words, “professions of faith.” The three lines Nos. 186, 187, -and 188, consisting of four spots each, which radiate from the larger -circle at No. 179 and that before mentioned at No. 116, symbolize the -four bear nests and their respective approaches, which are supposed to -be placed opposite the four doors of the fourth degree; and it is -obligatory, therefore, for a candidate to enter these four doors on -hands and knees when appearing for his initiation and before he finally -waits to receive the concluding portion of the ceremony. - - [Illustration: Fig. 5.--Migration of Âníshinâ´beg.] - -The illustration presented in Fig. 5 is a reduced copy of a drawing made -by Sikas´sigĕ to represent the migration of the Otter toward the west -after he had received the rite of the Midē´wiwin. No. 1 refers to the -circle upon the large chart on Pl. III in A, No. 1, and signifies the -earth’s surface as before described. No. 2 in Fig. 5 is a line -separating the history of the Midē´wiwin from that of the migration as -follows: When the Otter had offered four prayers, as above mentioned, -which fact is referred to by the spot No. 3, he disappeared beneath the -surface of the water and went toward the west, whither the Ani´shinâ´bēg -followed him, and located at Ottawa Island (No. 4). Here they erected -the Midē´wigân and lived for many years. Then the Otter again -disappeared beneath the water, and in a short time reappeared at -A´wiat´ang (No. 5), when the Midē´wigân was again erected and the sacred -rites conducted in accordance with the teachings of Mi´nabō´zho. Thus -was an interrupted migration continued, the several resting places being -given below in their proper order, at each of which the rites of the -Midē´wiwin were conducted in all their purity. The next place to locate -at was Mi´shenama´kinagung-- Mackinaw (No. 6); then Ne´mikung (No. 7); -Kiwe´winang´ (No. 8); Bâwating-- Sault Ste. Marie (No. 9); Tshiwi´towi´ -(No. 10); Nega´wadzhĕ´ŭ-- Sand Mountain (No. 11), northern shore of Lake -Superior; Mi´nisa´wĭk [Mi´nisa´bikkăng]-- Island of rocks (No. 12); -Kawa´sitshĭŭwongk-- Foaming rapids (No. 13); Mush´kisi´wi -[Mash´kisi´bi]-- Bad River (No. 14); Shagawâmikongk-- -Long-sand-bar-beneath-the-surface (No. 15); Wikwe´dâⁿwonggâⁿ-- Sandy Bay -(No. 16); Neâ´shiwikongk-- Cliff Point (No. 17); Netâⁿ´wayaⁿ´sink-- -Little point-of-sand-bar (No. 18); Aⁿ´nibiⁿs-- Little elm tree -(No. 19); Wikup´biⁿmiⁿsh-literally, Little-island-basswood (No. 20); -Makubiⁿ´miⁿsh-- Bear Island (No. 21); Sha´geski´ke´dawan´ga (No. 22); -Ni´wigwas´sikongk-- The place where bark is peeled (No. 23); -Ta´pakwe´ĭkak [Sa´apakwe´shkwaokongk]-- -The-place-where-lodge-bark-is-obtained (No. 24); Ne´uwesak´kudeze´bi -[Ne´wisaku´desi´biⁿ]-- Point-deadwood-timber river (No. 25); -Aⁿnibi´kanzi´bi [modern name, Âsh´kiba´gisi´bi], given respectively as -Fish spawn River and Green leaf River (No. 26). - -This last-named locality is said to be Sandy Lake, Minnesota, where the -Otter appeared for the last time, and where the Midē´wigân was finally -located. From La Pointe, as well as from Sandy Lake, the Ojibwa claim to -have dispersed in bands over various portions of the territory, as well -as into Wisconsin, which final separation into distinct bodies has been -the chief cause of the gradual changes found to exist in the ceremonies -of the Midē´wiwin. - -According to Sikas´sigĕ, the above account of the initiation of the -Otter, by Mi´nabo´zho, was adopted as the course of initiation by the -Midē´ priests of the Mille Lacs Society, when he himself received the -first degree, 1830. At that time a specific method of facial decoration -was pursued by the priests of the respective degrees (Pl. VI), each -adopting that pertaining to the highest degree to which he was entitled, -viz: - -_First degree._--A broad band of green across the forehead and a narrow -stripe of vermilion across the face, just below the eyes. - -_Second degree._--A narrow stripe of vermilion across the temples, the -eyelids, and the root of the nose, a short distance above which is a -similar stripe of green, then another of vermilion, and above this again -one of green. - -_Third degree._--Red and white spots are daubed all over the face, the -spots being as large as can be made by the finger tips in applying the -colors. - -_Fourth degree._--Two forms of decoration were admissible; for the -first, the face was painted with vermilion, with a stripe of green -extending diagonally across it from the upper part of the left temporal -region to the lower part of the right cheek; for the second, the face -was painted red with two short, horizontal parallel bars of green across -the forehead. Either of these was also employed as a sign of mourning by -one whose son has been intended for the priesthood of the Midē´wiwin, -but special reference to this will be given in connection with the -ceremony of the Dzhibai´ Midē´wigân, or Ghost Society. - -On Pl. VIII is presented a reduced copy of the Midē´ chart made by -Ojibwa, a Midē´ priest of the fourth degree and formerly a member of the -society of the Sandy Lake band of the Mississippi Ojibwa. The -illustration is copied from his own chart which he received in 1833 in -imitation of that owned by his father, Me´toshi´kōⁿsh; and this last -had been received from Lake Superior, presumably La Pointe, many years -before. - -The illustration of the four degrees are here represented in profile, -and shows higher artistic skill than the preceding copies from Red Lake, -and Mille Lacs. - -The information given by Ojibwa, regarding the characters is as follows: - - When Ki´tshi Man´idō had decided to give to the Ani´shinâ´bēg the - rites of the Midē´wiwin, he took his Midē´ drum and sang, calling upon - the other Man´idōs to join him and to hear what he was going to do. - No. 1 represents the abode in the sky of Ki´tshi Man´idō, No. 2, - indicating the god as he sits drumming, No. 3. the small spots - surrounding the drum denoting the mī´gis with which everything about - him is covered. The Midē´ Man´idōs came to him in his Midē´wigân (No. - 4), eleven of which appear upon the inside of that structure, while - the ten--all but himself--upon the outside (Nos. 5 to 14) are - represented as descending to the earth, charged with the means of - conferring upon the Ani´shinâbē´g the sacred rite. In the Midē´wigân - (No. 4) is shown also the sacred post (No. 15) upon which is perched - Kŏ-ko´kŏ-ō--the Owl (No. 16). The line traversing the structure, from - side to side, represents the trail leading through it, while the two - rings (Nos. 17 and 18) upon the right side of the post indicate - respectively the spot where the presents are deposited and the sacred - stone--this according to modern practices. - - When an Indian is prepared to receive the rights of initiation he - prepares a wig´iwam (No. 19) in which he takes a steam bath once each - day for four successive days. The four baths and four days are - indicated by the number of spots at the floor of the lodge, - representing stones. The instructors, employed by him, and the - officiating priests of the society are present, one of which (No. 20) - may be observed upon the left of the wig´iwam in the act of making an - offering of smoke, while the one to the right (No. 21) is drumming and - singing. The four officiating priests are visible to either side of - the candidate within the structure. The wig´iwams (Nos. 22, 23, 24, - and 25) designate the village habitations. - - In the evening of the day preceding the initiation, the candidate (No. - 26) visits his instructor (No. 27) to receive from him final - directions as to the part to be enacted upon the following day. The - candidate is shown in the act of carrying with him his pipe, the - offering of tobacco being the most acceptable of all gifts. His - relatives follow and carry the goods and other presents, some of which - are suspended from the branches of the Midē´ tree (No. 28) near the - entrance of the first degree structure. The instructor’s wig´iwam is - shown at No. 29, the two dark circular spots upon the floor showing - two of the seats, occupied by instructor and pupil. The figure No. 27 - has his left arm elevated, denoting that his conversation pertains to - Ki´tshi Man´idō, while in his right hand he holds his Midē´ drum. Upon - the following morning the Midē´ priests, with the candidate in advance - (No. 30), approach and enter the Midē´wigân and the initiation begins. - No. 31 is the place of the sacred drum and those who are detailed to - employ the drum and rattles, while No. 32 indicates the officiating - priests; No. 33 is the degree post, surmounted by Kŏ-ko´-kŏ-ō´, the - Owl (No. 34). The post is painted with vermilion, with small white - spots all over its surface, emblematic of the mī´gis shell. The line - (No. 35) extending along the upper portion of the inclosure represents - the pole from which are suspended the robes, blankets, kettles, etc., - which constitute the fee paid to the society for admission. - - This degree is presided over and guarded by the Panther Man´idō. - - When the candidate has been able to procure enough gifts to present to - the society for the second degree, he takes his drum and offers chants - (No. 35) to Ki´tshi Man´idō for success. Ki´tshi Man´idō himself is - the guardian of the second degree and his footprints are shown in No. - 36. No. 37 represents the second degree inclosure, and contains two - sacred posts (Nos. 38 and 39), the first of which is the same as that - of the first degree, the second being painted with white clay, bearing - two bands of vermilion, one about the top and one near the middle. A - small branch near the top is used, after the ceremony is over, to hang - the tobacco pouch on. No. 40 represents the musicians and attendants; - No. 41 the candidate upon his knees; while Nos. 42, 43, 44, and 45 - pictures the officiating priests who surround him. The horizontal pole - (No. 46) has presents of robes, blankets, and kettles suspended from - it. - - When a candidate is prepared to advance to the third degree (No. 47) - he personates Makwa´ Man´idō, who is the guardian of this degree, and - whose tracks (No. 48) are visible. The assistants are visible upon the - interior, drumming and dancing. There are three sacred posts, the - first (No. 49) is black, and upon this is placed Kŏ-ko´-kŏ-ō´--the - Owl; the second (No. 50) is painted with white clay and has upon the - top the effigy of an owl; while the third (No. 51) is painted with - vermilion, bearing upon the summit the effigy of an Indian. Small - wooden effigies of the human figure are used by the Midē´ in their - tests of the proof of the genuineness and sacredness of their - religion, which tests will be alluded to under another caption. The - horizontal rod (No. 52), extending from one end of the structure to - the other, has suspended from it the blankets and other gifts. - - The guardian of the fourth degree is Maka´no--the Turtle--as he - appears (No. 53) facing the entrance of the fourth degree (No. 54). - Four sacred posts are planted in the fourth degree; the first (No. - 55), being painted white upon the upper half and green upon the lower; - the second (No. 56) similar; the third (No. 57) painted red, with a - black spiral line extending from the top to the bottom, and upon which - is placed Kŏ-ko´-kŏ-ō´--the Owl; and the fourth (No. 58), a cross, the - arms and part of the trunk of which is white, with red spots--to - designate the sacred mī´gis--the lower half of the trunk cut square, - the face toward the east painted red, the south green, the west white, - and the north black. The spot (No. 59) at the base of the cross - signifies the place of the sacred stone, while the human figures (No. - 60) designate the participants, some of whom are seated near the wall - of the inclosure, whilst others are represented as beating the drum. - Upon the horizontal pole (No. 61) are shown the blankets constituting - gifts to the society. - - [Illustration: Plate VIII. - Ojibwa’s Record.] - -The several specific methods of facial decoration employed (Pl. VII), -according to Ojibwa’s statement, are as follows: - -_First degree._--One stripe of vermilion across the face, from near the -ears across the tip of the nose. - -_Second degree._--One stripe as above, and another across the eyelids, -temples, and the root of the nose. - -_Third degree._--The upper half of the face is painted green and the -lower half red. - -_Fourth degree._--The forehead and left side of the face, from the outer -canthus of the eye downward, is painted green; four spots of vermilion -are made with the tip of the finger upon the forehead and four upon the -green surface of the left cheek. In addition to this, the plumes of the -golden eagle, painted red, are worn upon the head and down the back. -This form of decoration is not absolutely necessary, as the expense of -the “war bonnet” places it beyond the reach of the greater number of -persons. - -Before proceeding further with the explanation of the Mide´ records it -may be of interest to quote the traditions relative to the migration of -the Ani´shinâ´bēg, as obtained by Mr. Warren previous to 1853. In his -reference to observing the rites of initiation he heard one of the -officiating priests deliver “a loud and spirited harangue,” of which the -following words[12] caught his attention: - - “Our forefathers were living on the great salt water toward the rising - sun, the great Megis (seashell) showed itself above the surface of the - great water and the rays of the sun for a long time period were - reflected from its glossy back. It gave warmth and light to the - An-ish-in-aub-ag (red race). All at once it sank into the deep, and - for a time our ancestors were not blessed with its light. It rose to - the surface and appeared again on the great river which drains the - waters of the Great Lakes, and again for a long time it gave life to - our forefathers and reflected back the rays of the sun. Again it - disappeared from sight and it rose not till it appeared to the eyes of - the An-ish-in-aub-ag on the shores of the first great lake. Again it - sank from sight, and death daily visited the wigiwams of our - forefathers till it showed its back and reflected the rays of the sun - once more at Bow-e-ting (Sault Ste. Marie). Here it remained for a - long time, but once more, and for the last time, it disappeared, and - the An-ish-in-aub-ag was left in darkness and misery, till it floated - and once more showed its bright back at Mo-ning-wun-a-kaun-ing (La - Pointe Island), where it has ever since reflected back the rays of the - sun and blessed our ancestors with life, light, and wisdom. Its rays - reach the remotest village of the widespread Ojibways.” As the old man - delivered this talk he continued to display the shell, which he - represented as an emblem of the great megis of which he was speaking. - - A few days after, anxious to learn the true meaning of this allegory, - * * * I requested him to explain to me the meaning of his Me-da-we - harangue. - - After filling his pipe and smoking of the tobacco I had presented he - proceeded to give me the desired information, as follows: - - “My grandson,” said he, “the megis I spoke of means the Me-da-we - religion. Our forefathers, many string of lives ago, lived on the - shores of the great salt water in the east. Here, while they were - suffering the ravages of sickness and death, the Great Spirit, at the - intercession of Man-a-bo-sho, the great common uncle of the - An-ish-in-aub-ag, granted them this rite, wherewith life is restored - and prolonged. Our forefathers moved from the shores of the great - water and proceeded westward. - - “The Me-da-we lodge was pulled down, and it was not again erected till - our forefathers again took a stand on the shores of the great river - where Mo-ne-aung (Montreal) now stands. - - “In the course of time this town was again deserted, and our - forefathers, still proceeding westward, lit not their fires till they - reached the shores of Lake Huron, where again the rites of the - Me-da-we were practiced. - - “Again these rites were forgotten, and the Me-da-we lodge was not - built till the Ojibways found themselves congregated at Bow-e-ting - (outlet of Lake Superior), where it remained for many winters. Still - the Ojibways moved westward, and for the last time the Me-da-we lodge - was erected on the island of La Pointe, and here, long before the pale - face appeared among them, it was practiced in its purest and most - original form. Many of our fathers lived the full term of life granted - to mankind by the Great Spirit, and the forms of many old people were - mingled with each rising generation. This, my grandson, is the meaning - of the words you did not understand; they have been repeated to us by - our fathers for many generations.” - - [Footnote 12: Op. cit., p. 78 et seq.] - -In the explanation of the chart obtained at Red Lake, together with the -tradition, reference to the otter, as being the most sacred emblem of -society, is also verified in a brief notice of a tradition by Mr. -Warren,[13] as follows: - - There is another tradition told by the old men of the Ojibway village - of Fond du Lac, Lake Superior, which tells of their former residence - on the shores of the great salt water. It is, however, so similar in - character to the one I have related that its introduction here would - only occupy unnecessary space. The only difference between the two - traditions is that the otter, which is emblematical of one of the four - Medicine Spirits who are believed to preside over the Midawe rites, is - used in one in the same figurative manner as the seashell is used in - the other, first appearing to the ancient An-ish-in-aub-ag from the - depths of the great salt water, again on the river St. Lawrence, then - on Lake Huron at Sault Ste. Marie, again at La Pointe, but lastly at - Fond du Lac, or end of Lake Superior, where it is said to have forced - the sand bank at the mouth of the St. Louis River. The place is still - pointed out by the Indians where they believe the great otter broke - through. - - [Footnote 13: Op. cit., p. 81.] - -It is affirmed by the Indians that at Sault Ste. Marie some of the -Ojibwa separated from the main body of that tribe and traversed the -country along the northern shore of Lake Superior toward the west. These -have since been known of as the “Bois Forts” (hardwood people or timber -people), other bands being located at Pigeon River, Rainy Lake, etc. -Another separation occurred at La Pointe, one party going toward Fond du -Lac and westward to Red Lake, where they claim to have resided for more -than three hundred years, while the remainder scattered from La Pointe -westward and southwestward, locating at favorable places throughout the -timbered country. This early dismemberment and long-continued separation -of the Ojibwa nation accounts, to a considerable extent, for the several -versions of the migration and the sacred emblems connected with the -Midē´wiwin, the northern bands generally maintaining their faith in -favor of the Otter as the guide, while the southern bodies are almost -entirely supporters of the belief in the great mī´gis. - -On account of the independent operations of the Midē´ priests in the -various settlements of the Ojibwa, and especially because of the slight -intercourse between those of the northern and southern divisions of the -nation, there has arisen a difference in the pictographic representation -of the same general ideas, variants which are frequently not recognized -by Midē´ priests who are not members of the Midē´wiwin in which these -mnemonic charts had their origin. As there are variants in the -pictographic delineation of originally similar ideas, there are also -corresponding variations in the traditions pertaining to them. - - [Illustration: Fig. 6.--Birch-bark record, from White Earth.] - -The tradition relating to Mi´nabō´zho and the sacred objects received -from Ki´tshi Man´idō for the Ani´shinâ´bēg is illustrated in Fig. 6, -which is a reproduction of a chart preserved at White Earth. The record -is read from left to right. No. 1 represents Mi´nabō´zho, who says of -the adjoining characters representing the members of the Midē´wiwin: -“They are the ones, they are the ones, who put into my heart the life.” -Mi´nabō´zho holds in his left hand the sacred Midē´ sack, or -pin-ji´-gu-sân´. Nos. 2 and 3 represent the drummers. At the sound of -the drum all the Midē´ rise and become inspired, because Ki´tshi Man´idō -is then present in the wig´iwam. No. 4 denotes that women also have the -privilege of becoming members of the Midē´wiwin. The figure holds in the -left hand the Midē´ sack, made of a snake skin. No. 5 represents the -Tortoise, the guardian spirit who was the giver of some of the sacred -objects used in the rite. No. 6, the Bear, also a benevolent Man´idō, -but not held in so great veneration as the Tortoise. His tracks are -visible in the Midē´wiwin. No. 7, the sacred Midē´ sack or -pin-ji´-gu-sân´, which contains life, and can be used by the Midē´ to -prolong the life of a sick person. No. 8 represents a Dog, given by the -Midē´ Man´idōs to Mi´nabō´zho as a companion. - -Such was the interpretation given by the owner of the chart, but the -informant was unconsciously in error, as has been ascertained not only -from other Midē´ priests consulted with regard to the true meaning, but -also in the light of later information and research in the -exemplification of the ritual of the Midē´wiwin. - -Mi´nabō´zho did not receive the rite from any Midē´ priests (Nos. 2 and -5), but from Ki´tshi Man´idō. Women are not mentioned in any of the -earlier traditions of the origin of the society, neither was the dog -given to Mi´nabō´zho, but Mi´nabō´zho gave it to the Ani´shinâ´bēg. - -The chart, therefore, turns out to be a mnemonic song similar to others -to be noted hereafter, and the owner probably copied it from a chart in -the possession of a stranger Midē´, and failed to learn its true -signification, simply desiring it to add to his collection of sacred -objects and to gain additional respect from his confrères and admirers. - - [Illustration: Fig. 7.--Birch-bark record, from Red Lake.] - - [Illustration: Fig. 8.--Birch-bark record, from Red Lake.] - -Two similar and extremely old birch-bark mnemonic songs were found in -the possession of a Midē´ at Red Lake. The characters upon these are -almost identical, one appearing to be a copy of the other. These are -reproduced in Figs. 7 and 8. By some of the Midē´ Esh´gibō´ga takes the -place of Mi´nabō´zho as having originally received the Midē´wiwin from -Ki´tshi Man´idō, but it is believed that the word is a synonym or a -substitute based upon some reason to them inexplicable. These figures -were obtained in 1887, and a brief explanation of them given in the -American Anthropologist.[14] At that time I could obtain but little -direct information from the owners of the records, but it has since been -ascertained that both are mnemonic songs pertaining to Mi´nabō´zho, or -rather Eshgibō´ga, and do not form a part of the sacred records of the -Midē´wiwin, but simply the pictographic representation of the -possibilities and powers of the alleged religion. The following -explanation of Figs. 7 and 8 is reproduced from the work just cited. A -few annotations and corrections are added. The numbers apply equally to -both illustrations: - - No. 1, represents Esh´gibō´ga, the great uncle of the Ani´shinâ´bēg, - and receiver of the Midē´wiwin. - - No. 2, the drum and drumsticks used by Esh´gibō´ga. - - No. 3, a bar or rest, denoting an interval of time before the song is - resumed. - - No. 4, the pin-ji´-gu-sân´ or sacred Midē´ sack. It consists of an - otter skin, and is the mī´gis or sacred symbol of the Midē´wigân. - - No. 5. a Midē´ priest, the one who holds the mī´gis while chanting the - Midē´ song in the Midē´wigân. He is inspired, as indicated by the - line extending from the heart to the mouth. - - No. 6, denotes that No. 5 is a member of the Midē´wiwin. This - character, with the slight addition of lines extending upward from - the straight top line, is usually employed by the more southern - Ojibwa to denote the wig´iwam of a Jĕss´akkīd´, or jugglery. - - No. 7, is a woman, and signifies that women may also be admitted to - the Midē´wiwin. - - No. 8, a pause or rest. - - No. 9, a snake-skin pin-ji´-gu-sân´ possessing the power of giving - life. This power is indicated by the lines radiating from the head, - and the back of the skin. - - No. 10, represents a woman. - - No. 11, is another illustration of the mī´gis, or otter. - - No. 12, denotes a priestess who is inspired, as shown by the line - extending from the heart to the mouth in Fig. 7, and simply showing - the heart in Fig. 6. In the latter she is also empowered to cure - with magic plants. - - No. 13, in Fig. 7, although representing a Midē´ priest, no - explanation was given. - - [Footnote 14: Vol. 1, No. 3, 1888, p. 216, Figs. 2 and 3.] - - [Illustration: Fig. 9.--Esh´gibō´ga.] - -Fig. 9 is presented as a variant of the characters shown in No. 1 of -Figs. 7 and 8. The fact that this denotes the power of curing by the use -of magic plants would appear to indicate an older and more appropriate -form than the delineation of the bow and arrows, as well as being more -in keeping with the general rendering of the tradition. - -MIDĒ´WIGÂN. - -Initiation into the Midē´wiwin or Midē´ Society is, at this time, -performed during the latter part of summer. The ceremonies are performed -in public, as the structure in which they are conducted is often loosely -constructed of poles with intertwined branches and leaves, leaving the -top almost entirely exposed, so that there is no difficulty in observing -what may transpire within. Furthermore, the ritual is unintelligible to -the uninitiated, and the important part of the necessary information is -given to the candidate in a preceptor’s wig´iwam. - -To present intelligibly a description of the ceremonial of initiation as -it occurred at White Earth, Minnesota, it will be necessary to first -describe the structure in which it occurs, as well as the sweat lodge -with which the candidate has also to do. - - [Illustration: Fig. 10.--Diagram of Midē´wigân of the first degree.] - -The Midē´wigân, i.e., Midē´wig´iwam, or, as it is generally designated -“Grand Medicine Lodge,” is usually built in an open grove or clearing; -it is a structure measuring about 80 feet in length by 20 in width, -extending east and west with the main entrance toward that point of the -compass at which the sun rises. The walls consist of poles and saplings -from 8 to 10 feet high, firmly planted in the ground, wattled with short -branches and twigs with leaves. In the east and west walls are left open -spaces, each about 4 feet wide, used as entrances to the inclosure. From -each side of the opening the wall-like structure extends at right angles -to the end wall, appearing like a short hallway leading to the -inclosure, and resembles double doors opened outward. Fig. 10 represents -a ground plan of the Midē´wigân, while Fig. 11 shows an interior view. -Saplings thrown across the top of the structure serve as rafters, upon -which are laid branches with leaves, and pieces of bark, to sufficiently -shade the occupants from the rays of the sun. Several saplings extend -across the inclosure near the top, while a few are attached to these so -as to extend longitudinally, from either side of which presents of -blankets, etc., may be suspended. About 10 feet from the main entrance a -large flattened stone, measuring more than a foot in diameter, is placed -upon the ground. This is used when subjecting to treatment a patient; -and at a corresponding distance from the western door is planted the -sacred Midē´ post of cedar, that for the first degree being about 7 feet -in height and 6 or 8 inches in diameter. It is painted red, with a band -of green 4 inches wide around the top. Upon the post is fixed the -stuffed body of an owl. Upon that part of the floor midway between the -stone and the Midē´ post is spread a blanket, upon which the gifts and -presents to the society are afterward deposited. A short distance from -each of the outer angles of the structure are planted cedar or pine -trees, each about 10 feet in height. - - [Illustration: Fig. 11.--Interior of Midē´wigân.] - -About a hundred yards east of the main entrance is constructed a -wig´iwam or sweat lodge, to be used by the candidate, both to take his -vapor baths and to receive final instructions from his preceptor. - -This wig´iwam is dome-shaped measures about 10 feet in diameter and 6 -feet high in the middle, with an opening at the top which can be readily -covered with a piece of bark. The framework of the structure consists of -saplings stuck into the ground, the tops being bent over to meet others -from the opposite side. Other thin saplings are then lashed horizontally -to the upright ones so as to appear like hoops, decreasing in size as -the summit is reached. They are secured by using strands of basswood -bark. The whole is then covered with pieces of birchbark--frequently the -bark of the pine is used--leaving a narrow opening on the side facing -the Midē´wigân, which may be closed with an adjustable flap of bark or -blankets. - -The space between the Midē´wigân and the sweat lodge must be kept clear -of other temporary shelters, which might be placed there by some of the -numerous visitors attending the ceremonies. - - -FIRST DEGREE. - -PREPARATORY INSTRUCTION. - -When the candidate’s application for reception into the Midē´wiwin has -been received by one of the officiating priests, he calls upon the three -assisting Midē´, inviting them to visit him at his own wig´iwam at a -specified time. When the conference takes place, tobacco, which has been -previously furnished by the candidate, is distributed and a smoke -offering made to Ki´tshi Man´idō, to propitiate his favor in the -deliberations about to be undertaken. The host then explains the object -of the meeting, and presents to his auditors an account of the -candidate’s previous life; he recounts the circumstances of his fast and -dreams, and if the candidate is to take the place of a lately deceased -son who had been prepared to receive the degree, the fact is mentioned, -as under such circumstances the forms would be different from the -ordinary method of reception into the society. The subject of presents -and gifts to the individual members of the society, as well as those -intended to be given as a fee to the officiating priests, is also -discussed; and lastly, if all things are favorable to the applicant, the -selection of an instructor or preceptor is made, this person being -usually appointed from among these four priests. - -When the conference is ended the favorable decision is announced to the -applicant, who acknowledges his pleasure by remitting to each of the -four priests gifts of tobacco. He is told what instructor would be most -acceptable to them, when he repairs to the wig´iwam of the person -designated and informs him of his wish and the decision of the Midē´ -council. - -The designated preceptor arranges with his pupil to have certain days -upon which the latter is to call and receive instruction and acquire -information. The question of remuneration being settled, tobacco is -furnished at each sitting, as the Midē´ never begins his lecture until -after having made a smoke-offering, which is done by taking a whiff and -pointing the stem to the east; then a whiff, directing the stem to the -south; another whiff, directing the stem to the west; then a whiff and a -similar gesture with the stem to the north; another whiff is taken -slowly and with an expression of reverence, when the stem is pointed -forward and upward as an offering to Ki´tshi Man´idō; and finally, after -taking a similar whiff, the stem is pointed forward and downward toward -the earth as an offering to Nokō´mis, the grandmother of the universe, -and to those who have passed before. After these preliminaries, the -candidate receives at each meeting only a small amount of information, -because the longer the instruction is continued daring the season before -the meeting at which it is hoped the candidate may be admitted the -greater will be the fees; and also, in order that the instruction may be -looked upon with awe and reverence, most of the information imparted is -frequently a mere repetition, the ideas being clothed in ambiguous -phraseology. The Midē´ drum (Fig. 12 _a_) differs from the drum commonly -used in dances (Fig. 12 _b_) in the fact that it is cylindrical, -consisting of an elongated kettle or wooden vessel, or perhaps a section -of the hollow trunk of a tree about 10 inches in diameter and from 18 to -20 inches in length, over both ends of which rawhide is stretched while -wet, so that upon drying the membrane becomes hard and tense, producing, -when beaten, a very hard, loud tone, which may be heard at a great -distance. - - [Illustration: Fig. 12.--Ojibwa drums.] - -Frequently, however, water is put into the bottom of the drum and the -drum-head stretched across the top in a wet state, which appears to -intensify the sound very considerably. - -The peculiar and special properties of the drum are described to the -applicant; that it was at first the gift of Ki´tshi Man´idō, who gave it -through the intercession of Mi´nabō´zho; that it is used to invoke the -presence of the Midē´ Man´idōs, or sacred spirits, when seeking -direction as to information desired, success, etc.; that it is to be -employed at the side of the sick to assist in the expulsion or exorcism -of evil man´idōs who may possess the body of the sufferer; and that it -is to be used in the. Midē´wigân during the initiation of new members or -the advancement of a Midē´ from a degree to a higher one. - - [Illustration: Fig. 13.--Midē´ rattle.] - -The properties of the rattle are next enumerated and recounted, its -origin is related, and its uses explained. It is used at the side of a -patient and has even more power in the expulsion of evil demons than the -drum. The rattle is also employed in some of the sacred songs as an -accompaniment, to accentuate certain notes and words. There are two -forms used, one consisting of a cylindrical tin box filled with grains -of corn or other seeds (Fig. 13), the other being a hollow gourd also -filled with seed (Fig. 14). In both of these the handle passes entirely -through the rattle case. - - [Illustration: Fig. 14.--Midē´ rattle.] - -In a similar manner the remaining gifts of Mi´nabō´zho are instanced and -their properties extolled. - -The mī´gis, a small white shell (Cypræa moneta L.) is next extracted -from the Midē´ sack, or pinji´gusân´. This is explained as being the -sacred emblem of the Midē´wiwin, the reason therefor being given in the -account of the several traditions presented in connection with Pls. III, -IV, and VIII. This information is submitted in parts, so that the -narrative of the history connected with either of the records is -extended over a period of time to suit the preceptor’s plans and -purposes. The ceremony of shooting the mī´gis (see Fig. 15) is explained -on page 215. - - [Illustration: Fig. 15.--Shooting the mī´gis.] - -As time progresses the preceptor instructs his pupil in Midē´ songs, -i.e., he sings to him songs which form a part of his stock in trade, and -which are alleged to be of service on special occasions, as when -searching for medicinal plants, hunting, etc. The pupil thus acquires a -comprehension of the method of preparing and reciting songs, which -information is by him subsequently put to practical use in the -composition and preparation of his own songs, the mnemonic characters -employed being often rude copies of those observed upon the charts of -his preceptor, but the arrangement thereof being original. - -It is for this reason that a Midē´ is seldom, if ever, able to recite -correctly any songs but his own, although he may be fully aware of the -character of the record and the particular class of service in which it -may be employed. In support of this assertion several songs obtained at -Red Lake and imperfectly explained by “Little Frenchman” and “Leading -Feather,” are reproduced in Pl. XXII, A B, page 292. - -From among the various songs given by my preceptor are selected and -presented herewith those recognized by him as being part of the ritual. -The greater number of songs are mere repetitions of short phrases, and -frequently but single words, to which are added meaningless sounds or -syllables to aid in prolonging the musical tones, and repeated ad -libitum in direct proportion to the degree of inspiration in which the -singer imagines himself to have attained. These frequent outbursts of -singing are not based upon connected mnemonic songs preserved upon birch -bark, but they consist of fragments or selections of songs which have -been memorized, the selections relating to the subject upon which the -preceptor has been discoursing, and which undoubtedly prompts a rythmic -vocal equivalent. These songs are reproduced on Pl. IX, A, B, C. The -initial mnemonic characters pertaining to each word or phrase of the -original text are repeated below in regular order with translations in -English, together with supplemental notes explanatory of the characters -employed. The musical notation is not presented, as the singing consists -of a monotonous repetition of four or five notes in a minor key; -furthermore, a sufficiently clear idea of this may be formed by -comparing some of the Midē´ songs presented in connection with the -ritual of initiation and preparation of medicines. The first of the -songs given herewith (Pl. IX, A) pertains to a request to Ki´tshi -Man´idō that clear weather may be had for the day of ceremonial, and -also an affirmation to the candidate that the singer’s words are a -faithful rendering of his creed. - - [Illustration: Plate IX. - Mnemonic Songs.] - -Each of the phrases is repeated before advancing to the next, as often -as the singer desires and in proportion to the amount of reverence and -awe with which he wishes to impress his hearer. There is usually a brief -interval between each of the phrases, and a longer one at the appearance -of a vertical line, denoting a rest, or pause. One song may occupy, -therefore, from fifteen minutes to half an hour. - - [Illustration] - Ki-ne´-na-wi´-´in mani´-i-dō´-ye-win. - I rock you, you that are a spirit. - [A midē’s head, the lines denoting voice or speech--i.e., singing - of sacred things, as the loops or circles at the ends of each line - indicate.] - - [Illustration] - Kí-zhĭk-ki-wĭn´-da-mūn´. - The sky I tell you. - [The otter skin medicine sack, and arm reaching to procure something - therefrom.] - - [Illustration] - O-we-nen´; hwīn´. - Who is it, who? - [The mī´gis shell; the sacred emblem of the Midē´wiwin.] - - [Illustration] - Wi´-dzhĭ-i-nan´. - The man helping me. - [A man walking, the Midē´ Man´idō or Sacred Spirit.] - - [Illustration] - Nu-waⁿ´-ni-ma´na nin-guĭs´? - Have I told the truth to my son? - [The bear going to the Midē´wigan, and takes with him life to the - Ani´shinâ´bēg.] - - [Illustration] - Rest. - - [Illustration] - Ni´-nīn-dē´, ĕ´, ō´, ya´. - My heart, I am there (in the fullness of my heart). - [My heart; knows all Midē´ secrets, sensible one.] - - [Illustration] - A´-ni-na´-nĕsh-mi´-ĭ-an ni´-na´-wĭ-tō´. - I follow with my arms. - [Arms extended to take up “medicine” or Midē´ secrets.] - - [Illustration] - Man´-i-dō´-wi-an´ nĭ-me´-shine´-mi´-an. - Knowledge comes from the heart, the heart reaches to sources of - “medicine” in the earth. - [A Midē´ whose heart’s desires and knowledge extend to the - secrets of the earth. The lines diverging toward the earth - denote direction.] - - [Illustration] - We´-gi-kwō´ Kĕ-mī´-nĭ-nan´? From whence comes the rain? - [The power of making a clear sky, i.e., weather.] - - [Illustration] - Mi-shŏk´ kwōt´, dzhe-man´-i-dō´-yan. - The sky, nevertheless, may be clear, Good Spirit. - [Giving life to the sick; Dzhe Man´idō handing it to the Midē´.] - - [Illustration] - Wi´-ka-ka-nŭn´-ĕ-nan. - Very seldom I make this request of you. - [The Good Spirit filling the body of the supplicant with knowledge - of secrets of the earth.] - -In the following song (Pl. IX, B), the singer relates to the candidate -the gratitude which he experiences for the favors derived from the Good -Spirit; he has been blessed with knowledge of plants and other sacred -objects taken from the ground, which knowledge has been derived by his -having himself become a member of the Midē´wiwin, and hence urges upon -the candidate the great need of his also continuing in the course which -he has thus far pursued. - - [Illustration] - Na-witsh´-tshi na-kŭm´-i-en a-na´-pi-aⁿ´? - When I am out of hearing, where am I? - [The lines extending from the ears denote hearing; the arms directed - toward the right and left, being the gesture of negation, usually - made by throwing the hands outward and away from the front of the - body.] - - [Illustration] - We´-nen-ne´ en´-da-yan. - In my house, I see. - [Sight is indicated by the lines extending from the eyes; the horns - denote superiority of the singer.] - - [Illustration] - Mo-kī´-yan-na´-a-witsh´-i-gūm´-mi. - When I rise it gives me life, and I take it. - [The arm reaches into the sky to receive the gifts which are handed - down by the Good Spirit. The short transverse line across the - forearm indicates the arch of the sky, this line being an - abbreviation of the curve usually employed to designate the same - idea.] - - [Illustration] - Wen´-dzhi-ba´-pi-aⁿ´. - The reason why I am happy. - [Asking the Spirit for life, which is granted. The singer’s body is - filled with the heart enlarged, i.e., fullness of heart, the lines - from the mouth denoting abundance of voice or grateful utterances-- - singing.] - - [Illustration (two vertical lines) missing] - Rest. - - [Illustration] - Zha´-zha-bui´-ki-bi-nan´ wig´-ĕ-wâm´. - The Spirit says there is plenty of “medicine” in the Midē´ wig´iwam. - [Two superior spirits, Ki´tshi Man´idō and Dzhe Man´idō, whose - bodies are surrounded by “lines of sacredness,” tell the Midē´ where - the mysterious remedies are to be found. The vertical waving lines - are the lines indicating these communications; the horizontal line, - at the bottom, is the earth’s surface.]. - - [Illustration] - Ya-hō´-hon-ni´-yŏ. - The Spirit placed medicine in the ground, let us take it. - [The arm of Ki´tshi Man´idō put into the ground sacred plants, etc., - indicated by the spots at different horizons in the earth. The short - vertical and waving lines denote sacredness of the objects.] - - [Illustration] - Ní-wo´-we-nī´-nan ki´-bi-do-naⁿ´. - I am holding this that I bring to you. - [The singer sits in the Midē´wiwin, and offers the privilege of - entrance, by initiation, to the hearer.] - - [Illustration] - Midē´ nĭ-ka´-năk kish´-o-wĕ´-ni-mĭ-ko´. - I have found favor in the eyes of my midē´ friends. - [The Good Spirit has put life into the body of the singer, as - indicated by the two mysterious arms reaching towards his body, - i.e., the heart, the seat of life.] - -In the following song (Pl. IX, C), the preceptor appears to feel -satisfied that the candidate is prepared to receive the initiation, -and therefore tells him that the Midē´ Man´idō announces to him the -assurance. The preceptor therefore encourages his pupil with promises -of the fulfillment of his highest desires. - - [Illustration] - Ba´-dzhĭ-ke´-o gi´-mand ma-bis´-in-dâ´-ă. - I hear the spirit speaking to us. - [The Midē´ singer is of superior power, as designated by the horns - and apex upon his head. The lines from the ears indicate hearing.] - - [Illustration] - Kwa-yăk´-in dī´-sha in-dâ´-yaⁿ. - I am going into the medicine lodge. - [The Midē´wigân is shown with a line through it to signify that he - is going through it, as in the initiation.] - - [Illustration] - Kwe´-tshĭ-ko-wa´-ya ti´-na-man. - I am taking (gathering) medicine to make me live. - [The discs indicate sacred objects within reach of the speaker.] - - [Illustration] - O´-wi-yo´-in en´-do-ma mâk´-kwin-ĕn´-do-ma´. - I give you medicine, and a lodge, also. - [The Midē´, as the personator of Makwa´ Man´idō, is empowered to - offer this privilege to the candidate.] - - [Illustration] - O-wē´-nĕn bĕ-mī´-sĕt. - I am flying into my lodge. - [Represents the Thunder-Bird, a deity flying into the arch of the - sky. The short lines denote the (so-called spirit lines) abode of - spirits or Man´idōs.] - - [Illustration] - Na-nī-ne kwe-wē´-an. - The Spirit has dropped medicine from the sky where we can get it. - [The line from the sky, diverging to various points, indicates that - the sacred objects occur in scattered places.] - - [Illustration] - Hē´-wōg, ē´, ē´. - I have the medicine in my heart. - [The singer’s body--i.e., heart--is filled with knowledge relating - to sacred medicines from the earth.] - -MIDĒ´ THERAPEUTICS. - -During the period of time in which the candidate is instructed in the -foregoing traditions, myths, and songs the subject of Midē´ plants is -also discussed. The information pertaining to the identification and -preparation of the various vegetable substances is not imparted in -regular order, only one plant or preparation, or perhaps two, being -enlarged upon at a specified consultation. It may be that the candidate -is taken into the woods where it is known that a specified plant or tree -may be found, when a smoke offering is made before the object is pulled -out of the soil, and a small pinch of tobacco put into the hole in the -ground from which it was taken. This is an offering to Noko´mis--the -earth, the grandmother of mankind--for the benefits which are derived -from her body where they were placed by Ki´tshi Man´idō. - -In the following list are presented, as far as practicable, the -botanical and common names of these, there being a few instances in -which the plants were not to be had, as they were foreign to that -portion of Minnesota in which the investigations were made; a few of -them, also, were not identified by the preceptors, as they were out of -season. - -It is interesting to note in this list the number of infusions and -decoctions which are, from a medical and scientific standpoint, specific -remedies for the complaints for which they are recommended. It is -probable that the long continued intercourse between the Ojibwa and the -Catholic Fathers, who were tolerably well versed in the ruder forms of -medication, had much to do with improving an older and purely aboriginal -form of practicing medical magic. In some of the remedies mentioned -below there may appear to be philosophic reasons for their -administration, but upon closer investigation it has been learned that -the cure is not attributed to a regulation or restoration of functional -derangement, but to the removal or even expulsion of malevolent -beings--commonly designated as bad Man´idōs--supposed to have taken -possession of that part of the body in which such derangement appears -most conspicuous. Further reference to the mythic properties of some of -the plants employed will be made at the proper time. - -Although the word Mashki kiwa´buⁿ--medicine broth--signifies liquid -medical preparations, the term is usually employed in a general sense to -pertain to the entire materia medica; and in addition to the alleged -medicinal virtues extolled by the preceptors, certain parts of the trees -and plants enumerated are eaten on account of some mythic reason, or -employed in the construction or manufacture of habitations, utensils, -and weapons, because of some supposed supernatural origin or property, -an explanation of which they have forgotten. - - _Pinus strobus_, L. White Pine. Zhingwâk´. - - 1. The leaves are crushed and applied to relieve headache; also - boiled; after which they are put into a small hole in the ground - and hot stones placed therein to cause a vapor to ascend, which - is inhaled to cure backache. - - The fumes of the leaves heated upon a stone or a hot iron pan are - inhaled to cure headache. - - 2. Gum; chiefly used to cover seams of birch-bark canoes. The gum is - obtained by cutting a circular band of bark from the trunk, upon - which it is then scraped and boiled down to proper consistence. - The boiling was formerly done in clay vessels. - - _Pinus resinosa_, Ait. Red Pine; usually, though erroneously, termed - Norway Pine. Pŏkgwĕ´nagē´mŏk. - - Used as the preceding. - - _Abies balsamea_, Marshall. Balsam Fir. Ini´nandŏk. - - 1. The bark is scraped from the trunk and a decoction thereof is - used to induce diaphoresis. - - 2. The gum, which is obtained from the vesicles upon the bark, and - also by skimming it from the surface of the water in which the - crushed bark is boiled, is carried in small vessels and taken - internally as a remedy for gonorrhoea and for soreness of the - chest resulting from colds. - - 3. Applied externally to sores and cuts. - - _Abies alba_, Michx. White Spruce. Sĕ´ssēgân´dŏk. The split - roots--wadŏb´-are used for sewing; the wood for the inside timbers - of canoes. - - _Abies nigra_, Poir. Black Spruce. A´mikwan´dŏk. - - 1. The leaves and crushed bark are used to make a decoction, and - sometimes taken as a substitute in the absence of pines. - - 2. Wood used in manufacture of spear handles. - - _Abies Canadensis_, Michx. Hemlock. Saga´īⁿwuⁿsh-- “Raven Tree.” - - Outer bark powdered and crushed and taken internally for the cure of - diarrhea. Usually mixed with other plants not named. - - _Larix Americana_, Michx. Tamarack. Mŏsh´kīkiwa´dik. - - 1. Crushed leaves and bark used as Pinus strobus. - - 2. Gum used in mending boats. - - 3. Bark used for covering wig´iwams. - - _Cupressus thyoides_, L. White Cedar. Gi´zhĭk-- “Day.” - - 1. Leaves crushed and used as Pinus strobus. The greater the variety - of leaves of coniferæ the better. The spines of the leaves exert - their prickly influence through the vapor upon the demons - possessing the patient’s body. - - 2. The timber in various forms is used in the construction of canoe - and lodge frames, the bark being frequently employed in roofing - habitations. - - _Juniperus Virginiana_, L. Red Cedar. Muskwa´wâ´ak. - - Bruised leaves and berries are used internally to remove headache. - - _Quercus alba_, L. White Oak. Mītig´ōmish´. - - 1. The bark of the root and the inner bark scraped from the trunk is - boiled and the decoction used internally for diarrhea. - - 2. Acorns eaten raw by children, and boiled or dried by adults. - - _Quercus rubra_, L. Red Oak. Wisug´emītig´omish´-- “Bitter Acorn - Tree.” - - Has been used as a substitute for Q. alba. - - _Acer saccharinum_, Wang. Sugar Maple. Innīnâ´tik. - - 1. Decoction of the inner bark is used for diarrhea. - - 2. The sap boiled in making sirup and sugar. - - 3. The wood valued for making arrow shafts. - - _Acer nigrum_, Michx. Black Sugar Maple. Ishig´omeaush´-- - “Sap-flows-fast.” - - Arbor liquore abundans, ex quo liquor tanquam urina vehementer - projicitur. - - Sometimes used as the preceding. - - _Betula excelsa_, Ait. Yellow Birch. Wi´umis´sik. - - The inner bark is scraped off, mixed with that of the Acer - saccharinum, and the decoction taken as a diuretic. - - _Betula papyracea_, Ait. White Birch. Mīgwas´. - - Highly esteemed, and employed for making records, canoes, - syrup-pans, mōkoks´--or sugar boxes--etc. The record of the - Midē´wiwin, given by Minabō´zho, was drawn upon this kind of bark. - - _Populus monilifera_, Ait. Cottonwood. Mâ´nâsâ´ti. - - The cotton down is applied to open sores as an absorbent. - - _Populus balsamifera_, L. Balsam Poplar. Asa´dĭ. - - 1. The bark is peeled from the branches and the gum collected and - eaten. - - 2. Poles are used in building ordinary shelter lodges, and - particularly for the Midē´wigân. - - _Juglans nigra_, L. Black Walnut. Paga´nŏk-- “Nut wood.” - - Walnuts are highly prized; the green rind of the unripe fruit is - sometimes employed in staining or dyeing. - - _Smilacina racemosa_, Desf. False Spikenard. Kinē´wigwŏshk-- “Snake - weed or Snake Vine.” - - 1. Warm decoction of leaves used by lying-in women. - - 2. The roots are placed upon a red-hot stone, the patient, with a - blanket thrown over his head, inhaling the fumes, to relieve - headache. - - 3. Fresh leaves are crushed and applied to cuts to stop bleeding. - - _Helianthus occidentalis_, Riddell. Sunflower. Pŭkite´wŭkbŏkuⁿs´. - - The crushed root is applied to bruises and contusions. - - _Polygala senega_, L. Seneca Snakeroot. Winis´sikēⁿs´. - - 1. A decoction of the roots is used for colds and cough. - - 2. An infusion of the leaves is given for sore throat; also to - destroy water-bugs that have been swallowed. - - _Rubus occidentalis_, L. Black Raspberry. Makadē´wĭskwi´minŏk-- - “Black Blood Berry.” - - A decoction made of the crushed roots is taken to relieve pains in - the stomach. - - _Rubus strigosus_, Michx. Wild Red Raspberry. Miskwi´minŏk´-- “Blood - Berry.” - - The roots are sometimes used as a substitute for the preceding. - - _Gaylussacia resinosa_, Torr. and Gr. Huckleberry. Mī´nŭn. - - Forms one of the chief articles of trade during the summer. The - berry occupies a conspicuous place in the myth of the “Road of - the Dead,” referred to in connection with the “Ghost Society.” - - _Prunus Virginiana_, L. Choke Cherry. Sisaⁿ´wewi´nakâⁿsh´. - - 1. The branchlets are used for making an ordinary drink; used also - during gestation. - - 2. The fruit is eaten. - - _Prunus serotina_, Ehrhart. Wild Black Cherry. Okwē´wĭsh-- “Scabby - Bark.” - - 1. The inner bark is applied to external sores, either by first - boiling, bruising, or chewing it. - - 2. An infusion of the inner bark is sometimes given to relieve pains - and soreness of the chest. - - _Prunus Pennsylvanica_, L. Wild Red Cherry. Kusigwa´kumi´nŏk. - - 1. A decoction of the crushed root is given for pains and other - stomach disorders. - - 2. Fruit is eaten and highly prized. - - 3. This, believed to be synonymous with the June Cherry of - Minnesota, is referred to in the myths and ceremonies of the - “Ghost Society.” - - _Prunus Americana_, Marsh. Wild Plum. Bogē´sanŏk. - - The small rootlets, and the bark of the larger ones, are crushed and - boiled together with the roots of the following named plants, as a - remedy for diarrhea. The remaining plants were not in bloom at the - time during which the investigations were made, and therefore were - not identified by the preceptors, they being enabled to furnish - only the names and an imperfect description. They are as follows, - viz: Minēⁿ´sŏk, two species, one with red berries, the other with - yellow ones; Wabō´saminī´sŏk-- “Rabbit berries”; Shi´gwanau´isŏk, - having small red berries; and Cratægus coccinea, - L. Scarlet-fruited Thorn. O´ginīk. - - _Typha latifolia_, L. Common Cat-tail. Napŏgŭshk-- “Flat grass.” - - The roots are crushed by pounding or chewing, and applied as a - poultice to sores. - - _Sporobolus heterolepis_ Gr. Napŏ´gŭshkūⁿs´-- “Little Flat Grass.” - - 1. Used sometimes as a substitute for the preceding. - - 2. Roots are boiled and the decoction taken to induce emesis, “to - remove bile.” - - _Fragaria vesca_, L. Wild Strawberry. Odē īmĭn´nĕ-- Heart Berry. - - Referred to in the ceremony of the “Ghost Society.” - - The fruit is highly valued as a luxury. - - _Acer Pennsylvanicum_, L. Striped Maple. Mōⁿ´zomĭsh´-- “Moose Wood.” - The inner bark scraped from four sticks or branches, each two feet - long, is put into a cloth and boiled, the liquid which can - subsequently be pressed out of the bag is swallowed, to act as - an emetic. - - _Fraxinus sambucifolia_, Lam. Black or Water Ash. A´gimak´. - - 1. The inner bark is soaked in warm water, and the liquid applied to - sore eyes. - - 2. The wood is employed in making the rims for frames of snow-shoes. - - _Veronica Virginica_, L. Culver’s Root. Wi´sŏgedzhi´wik-- “Bitter - Root.” - - A decoction of the crushed root is taken as a purgative. - - _Salix Candida_, Willd. Hoary Willow. Sisi´gewe´mĭsh. - - The thick inner bark of the roots is scraped off, boiled, and the - decoction taken for cough. - - _Symphoricarpus vulgaris_, Michx. Indian Currant. Gus´sigwaka´mĭsh. - - The inner bark of the root boiled and the decoction, when cold, - applied to sore eyes. - - _Geum strictum_, Ait. Aven. Ne´bone´ankwe´âk-- “Hair on one side.” - - The roots are boiled and a weak decoction taken internally for - soreness in the chest, and cough. - - _Rumex crispus_, L. Curled Dock. O´zabetshi´wĭk. - - The roots are bruised or crushed and applied to abrasions, sores, - etc. - - _Amorpha canescens_, Nutt. Lead Plant. We´abŏnag´kak-- “That which - turns white.” - - A decoction, made of the roots, is used for pains in the stomach. - _Rosa blanda_, Ait. Early Wild Rose. O´ginīk. - - A piece of root placed in lukewarm water, after which the liquid is - applied to inflamed eyes. - - _Anemone_ (_sp.?_) Anemone. Wisŏg´ibŏk´; also called Hartshorn plant - by the mixed-bloods of Minnesota. - - The dry leaves are powdered and used as an errhine, for the cure of - headache. - - (_Gen. et sp. ?_) Termed Kine´bĭk waⁿsh´koⁿs and “Snake weed.” - - This plant was unfortunately so injured in transportation that - identification was impossible. Ball-players and hunters use it - to give them endurance and speed; the root is chewed when - necessary to possess these qualities. The root is likened to a - snake, which is supposed to be swift in motion and possessed of - extraordinary muscular strength. - - _Rhus_ (_aromatica_, Ait. ?) “White Sumac.” Bŏkkwan´ībŏk. - - Roots are boiled, with those of the following named plant, and the - decoction taken to cure diarrhea. - - (_Gen. et sp. ?_) Ki´tshiodēiminibŏk-- “Big Heart Leaf.” - - Roots boiled, with preceding, and decoction taken for diarrhea. - - _Monarda fistulosa_, L. Wild Bergamot. Moshkōs´waⁿowiⁿs´-- “Little - Elk’s Tail.” - - The root is used by making a decoction and drinking several - swallows, at intervals, for pain in the stomach and intestines. - - _Hydrophyllum Virginicum_, L. Waterleaf. Huⁿkite´wagūŭs´. - - The roots are boiled, the liquor then taken for pains in the chest, - back, etc. - - _Anemone Pennsylvanicum_, L. Pennsylvania Anemone. - Pesī´kwadzhi´bwiko´kŏk. - - A decoction of the roots is used for pains in the lumbar region. - - _Viola_ (_Canadensis_, L.?). Canada Violet. Maskwī´widzhī´wiko´kŏk. - - The decoction made of the roots is used for pains in the region of - the bladder. - - _Phryma leptostachya_, L. Lopseed. Waia´bishkĕno´kŏk. - - The roots are boiled and the decoction taken for rheumatic pains in - the legs. - - _Viola pubescens_, Ait. Downy Yellow Violet, Ogitē´waguⁿs. - - A decoction is made of the roots, of which small doses are taken at - intervals for sore throat. - - _Rosa_ (_lucida_, Ehrhart?). Dwarf Wild Rose. Oginī´minagaⁿ´mŏs. - - The roots of young plants are steeped in hot water and the liquid - applied to sore eyes. - - (_Gen. et sp. ?_) Mŏ´zânâ´tĭk. - - This plant could not be identified at the locality and time at - which investigations were conducted. The root is boiled and the - decoction taken as a diuretic for difficult micturition. - - _Actæa rubra_, Michx. Red Baneberry. Odzī´bĭkĕⁿs´-- “Little Root.” - - A decoction of the root, which has a sweet taste, is used for - stomachic pains caused by having swallowed hair (mythic). Used - also in conjunction with Ginseng. - - This plant, according to some peculiarities, is considered the male - plant at certain seasons of the year, and is given only to men and - boys, while the same plant at other seasons, because of size, - color of fruit, or something else, is termed the female, and is - prepared for women and girls in the following manner, viz: The - roots are rolled in basswood leaves and baked, when they become - black; an infusion is then prepared, and used in a similar manner - as above. - - The latter is called Wash´kubĭdzhi´bikakŏk´. - - _Botrychium Virginicum_, Swartz. Moonwort. Ozaga´tigŭm. - - The root is bruised and applied to cuts. - - _Aralia trifolia_, Gr. Dwarf Ginseng. Nesō´wakŏk-- “Three Leafed.” - - The roots are chewed and the mass applied to cuts to arrest - hemorrhage. - - _Echinospermum lappula_, Lehm. Stickweed. Ozaga´tĭgomĕⁿs-- “Burr - Bush.” - - The roots are placed in a hole in the ground upon hot stones, to - cause the fumes to rise, when the patient puts down his face and - has a cloth or blanket thrown over his head. The fumes are inhaled - for headache. The raw roots are also sniffed at for the same - purpose. - -It is affirmed by various members of the Midē´ Society that in former -times much of the information relating to some of these plants was not -imparted to a candidate for initiation into the first degree, but was -reserved for succeeding degrees, to induce a Midē´ of the first degree -to endeavor to attain higher distinction and further advancement in the -mysteries of the order. As much knowledge is believed to have been lost -through the reticence and obstinacy of former chief priests, the -so-called higher secrets are now imparted at the first and second degree -preparatory instructions. The third and fourth degrees are very rarely -conferred, chiefly because the necessary presents and fees are beyond -the reach of those who so desire advancement, and partly also because -the missionaries, and in many instances the Indian agents, have done -their utmost to suppress the ceremonies, because they were a direct -opposition and hindrance to progress in Christianizing influences. - -When the preparatory instruction has come to an end and the day of the -ceremony of initiation is at hand, the preceptor sings to his pupil a -song, expatiating upon his own efforts and the high virtue of the -knowledge imparted. The pipe is brought forward and an offering of -tobacco smoke made by both preceptor and pupil, after which the former -sings a song (Pl. X, A.), the time of its utterance being tediously -prolonged. The mnemonic characters were drawn by Sikas´sigĕ, and are a -copy of an old birch-bark scroll which has for many years been in his -possession, and which was made in imitation of one in the possession of -his father, Baiē´dzĭk, one of the leading Midē´ at Mille Lacs, -Minnesota. - - [Illustration] - Wī-ka-no´-shi-aⁿ-ŏ. - My arm is almost pulled out from digging medicine. It is full of - medicine. - [The short zigzag lines signifying magic influence, erroneously - designated “medicine.”] - - [Illustration] - We-wī´-ka-ni´-an. - Almost crying because the medicine is lost. - [The lines extending downward from the eye signifies weeping; - the circle beneath the figure is the place where the “medicine” - is supposed to exist. The idea of “lost” signifies that some - information has been forgotton through death of those who possessed - it.] - - [Illustration] - Me-shi´-âk-kĭnk mi-sui´-a-kĭnk. - Yes, there is much medicine you may cry for. - [Refers to that which is yet to be learned of.] - - [Illustration] - Pe-i´-e-mĭ-ko-ya´-na-kĭnk´. - Yes, I see there is plenty of it. - [The Midē´ has knowledge of more than he has imparted, but reserves - that knowledge for a future time. The lines of “sight” run to - various medicines which he perceives or knows of.] - - [Illustration] - Rest. - - [Illustration: Plate X. - Mnemonic Songs.] - - [Illustration] - We´-a-kwĕ´-nĭnk pe-ĭ-e´-mi-wĭt´-o-wan´. - When I come out the sky becomes clear. - [When the otter-skin Midē´ sack is produced the sky becomes clear, - so that the ceremonies may proceed.] - - [Illustration] - We´-kwĕ-nĭnk´ ke´-tŏ-nĭnk´ e´-to-wa´. - The spirit has given me power to see. - [The Midē´ sits on a mountain the better to commune with the Good - Spirit.] - - [Illustration] - Mi´-sha-kwat´-ni-yō´. - I brought the medicine to bring life. - [The Midē´ Man´idō, the Thunderer, after bringing some of the - plants--by causing the rains to fall--returns to the sky. The short - line represents part of the circular line usually employed to - designate the imaginary vault of the sky.] - - [Illustration] - Me´-ka-yē´-nĭnk te´-a-yĕ-am´-ban. - I, too, see how much there is. - [His power elevates the Midē´ to the rank of a man´idō, from which - point he perceives many secrets hidden in the earth.] - - [Illustration] - In-de´-be-mĭ´-ko. - I am going to the medicine lodge. - [The vertical left-hand figure denotes a leg going toward the - Midē´wigân.] - - [Illustration] - In-de´-bi-bi´-toⁿ. - I take life from the sky. - [The Midē´ is enabled to reach into the sky and to obtain from - Ki´tshi Man´idō the means of prolonging life. The circle at the - top denotes the sacred mī´gis, or shell.] - - [Illustration] - No-a´-wi´-mi-kō´. - Let us talk to one another. - [The circles denote the places of the speaker (Midē´) and the hearer - (Ki´tshi Man´idō), the short lines signifying magic influences, the - Midē´ occupying the left hand and smaller seat.] - - [Illustration] - Man´-i-dō-ye-na´-ni ni-kan´. - The spirit is in my body, my friend. - [The mī´gis, given by Ki´tshi Man´idō, is in contact with the - Midē´’s body, and he is possessed of life and power.] - -From ten days to two weeks before the day of initiation, the chief Midē´ -priest sends out to all the members invitations, which consist of sticks -one-fourth of an inch thick and 6 or 7 inches long. The courier is -charged with giving to the person invited explicit information as to the -day of the ceremony and the locality where it is to be held. Sometimes -these sticks have bands of color painted around one end, usually green, -sometimes red, though both colors may be employed, the two ends being -thus tinted. The person invited is obliged to bring with him his -invitation stick, and upon entering the Midē´wigân he lays it upon the -ground near the sacred stone, on the side toward the degree post. -In case a Midē´ is unable to attend he sends his invitation with a -statement of the reason of his inability to come. The number of sticks -upon the floor are counted, on the morning of the day of initiation, and -the number of those present to attend the ceremonies is known before the -initiation begins. - -About five or six days preceding the day set for the ceremony of -initiation, the candidate removes to the neighborhood of the locality of -the Midē´wigân. On the evening of the fifth day he repairs to the -sudatory or sweat-lodge, which has, in the meantime, been built east of -the sacred inclosure, and when seated within he is supplied with water -which he keeps for making vapor by pouring it upon heated stones -introduced for the purpose by assistants upon the outside. This act of -purification is absolutely necessary and must be performed once each day -for four days, though the process may be shortened by taking two vapor -baths in one day, thus limiting the process to two days. This, however, -is permitted, or desired only under extraordinary circumstances. During -the process of purgation, the candidates thoughts must dwell upon the -seriousness of the course he is pursuing and the sacred character of the -new life he is about to assume. - -When the fumigation has ceased he is visited by the preceptor and the -other officiating Midē´ priests, when the conversation is confined -chiefly to the candidate’s progress. He then gives to each of them -presents of tobacco, and after an offering to Ki´tshi Man´idō, with the -pipe, they expose the articles contained in their Midē´ sacks and -explain and expatiate upon the merits and properties of each of the -magic objects. The candidate for the first time learns of the manner of -preparing effigies, etc., with which to present to the incredulous -ocular demonstration of the genuineness and divine origin of the -Midē´wiwin, or, as it is in this connection termed, religion. - -Several methods are employed for the purpose, and the greater the power -of the Midē´ the greater will appear the mystery connected with the -exhibition. This may be performed whenever circumstances demand such -proof, but the tests are made before the candidate with a twofold -purpose: first, to impress him with the supernatural powers of the Midē´ -themselves; and second, in an oracular manner, to ascertain if Ki´tshi -Ma´nidō is pleased with the contemplated ceremony and the initiation of -the candidate. - - [Illustration: Fig. 16.] - -The first test is made by laying upon the floor of the wig´iwam a string -of four wooden beads each measuring about 1 inch in diameter. See Fig. -16. After the owner of this object has chanted for a few moments in an -almost inaudible manner the beads begin to roll from side to side as if -animated. The string is then quickly restored to its place in the Midē´ -sack. Another Midē´ produces a small wooden effigy of a man (Fig. 17), -measuring about 5 inches in height. The body has a small orifice running -through it from between the shoulders to the buttocks, the head and neck -forming a separate piece which may be attached to the body like a glass -stopper to a bottle. - - [Illustration: Fig. 17.] - - [Illustration: Fig. 18.] - -A hole is made in the ground deep enough to reach to the hips of the -effigy, when the latter is put into it and the loose earth loosely -restored so as to hold it in an upright position. Some magic powder of -herbs is sprinkled around the body, and into the vertical orifice in it, -when the head is put in place. A series of inarticulate utterances are -chanted, when, if everything be favorable, the figure will perceptibly -move up and down as if possessed of life. Fig. 18 represents another -figure used in a similar manner. It consists of one piece, however, and -is decorated with narrow bands of dark blue flannel about the ankles and -knees, a patch of red cloth upon the breast and bands about the wrists, -each of the eyes being indicated by three white porcelain beads. - -One of the most astonishing tests, however, and one that can be produced -only by Midē´ of the highest power, consists in causing a Midē´ sack to -move upon the ground as if it were alive. This, it is confidently -alleged, has been done repeatedly, though it is evident that the -deception is more easily produced than in the above-mentioned instances, -as the temporary retention within a bag of a small mammal could readily -be made to account for the movements. - -In most of these private exhibitions the light is so obscured as to -prevent the deception being observed and exposed; and when public -demonstrations of skill are made the auditors invariably consist of the -most credulous of the uninitiated, or the confréres of the performer, -from whom no antagonism or doubt would be expected. - -The preceptor then consults with the Midē´ priests respecting the -presents to be delivered by the candidate, and repeats the following -words, viz: - - Mis-shai´-ĕ-gwa tshi-dĕ-bŏg-in-de-mung´. - Now is the time that we shall fix the price - - gi´-she-gŏ-dung´ ka-mi´-nĕ-nŏngk - of everything pertaining to the sky, that has been given to us - - gi´-she-goy-dŭng´ di´-bi-ga-dōnk´ gai-yé´. - from the day [and] the night also. - - A-pē´-gĕ-dá´wŭnk i´-wa-pī - When it shall come to pass and at the time - - ge-bin´-de-ga-yŏngk´, ă-au´-wa-mi-dē´-wĭd. - that we shall enter, he who wishes to become a Midē´. - -When the four vapor baths have been taken by the candidate, and the eve -of the ceremony has arrived, he remains in the sudatory longer than -usual so as not to come in contact with the large crowd of visitors who -have arrived upon the scene. The woods resound with the noises incident -to a large camp, while in various directions may be heard the monotonous -beating of the drum indicating the presence of a number of dancers, or -the hard, sharp taps of the midē´ drum, caused by a priest propitiating -and invoking the presence and favor of Ki´tshi Ma´nidō in the service -now so near at hand. - -When the night is far advanced and all becomes hushed, the candidate, -with only the preceptor accompanying, retires to his own wig´iwam, while -the assistant Midē´ priests and intimate friends or members of his -family collect the numerous presents and suspend them from the -transverse and longitudinal poles in the upper part of the Midē´wigân. -Watchers remain to see that nothing is removed during the night. - -At the approach of day, the candidate breakfasts and again returns to -the sweat-lodge to await the coming of his preceptor, and, later, of the -officiating priests. The candidate puts on his best clothing and such -articles of beaded ornaments as he may possess. The preceptor and Midē´ -priests are also clad in their finest apparel, each wearing one or two -beaded dancing bags at his side, secured by a band of beaded cloth -crossing the opposite shoulder. The members of the Midē´wiwin who are -not directly concerned in the preliminaries resort to the Midē´wigân and -take seats around the interior, near the wall, where they may continue -to smoke, or may occasionally drum and sing. The drummer, with his -assistants, takes a place near upon the floor of the sacred inclosure to -the left of the eastern entrance, i.e., the southeast corner. - -IMPLORATION FOR CLEAR WEATHER. - -Should the day open up with a threatening sky, one of the Midē´ priests -accompanying the candidate sings the following song (Pl. X B) to dispel -the clouds. Each of the lines is repeated an indefinite number of times, -and after being repeated once or twice is sung also by the others as an -accompaniment. - -It will be observed that the words as spoken vary to some extent when -chanted or sung. - - [Illustration] - Hi-na-nē´, hē´, ki´-ne-na-wē´ man´-i-dō. - I swing the spirit like a child. - [The Midē´ Spirit, showing magic lines radiating from his body. The - Midē´ claims to be able to receive special favor.] - - [Music: 207_1] - Ki´nana´wein, Ki´nana´wein, Ki´nana´wein, - Man´ido´weēg; Ki´nana´wein, Ki´nana´wein, Ki´nana´wein, - Man´ido´weēg´; Ki´nana´wein, Man´ido´weēg´. - - [Illustration] - Gi-zhik´-ē´ ka-hwē´ da-mū´-nĕ. - The sky is what I am telling you about. - [The sky and the earth united by a pathway of possible rain.] - - [Music: 207_2] - Ki´zhiga´widâ´ mu´nedē´, Ki´zhiga´widâ´ mu´nedē´, Ki´zhiga´widâ´ - Ki´zhi-ga´wi-dâ´, Ki´zhi-ga´wi-dâ mu´nedē´, Ki´zhiga´widâ mu´nedē´. - - [Illustration] - Wa-ne-o-ho ne´-ge-shi´-go-ni - Ko-sa´-we, hē´, wa-ni´-sha´-na´. - We have lost the sky [it becomes dark]. - [Clouds obscure the sky, and the arm of the Midē´ is reaching up - into it for its favor of clear weather.] - - [Music: 208_1] - Waneo-ho hē ne´-ge-shi-go-ni, Wane-o-ho-hē ne´-ge-shi-go-ni, - Ko´sawe ne hē wa´nishi-na-ha, waneo-ho-hē ne´-ge-shi-go-ni. - - [Illustration] - Wi-tshi´-hi-na´-ne-he, nē´, kō´, hō. - ne´-ni-wi-tshi-nan´. - I am helping you. - [The Otter-skin Midē´ sack is held up to influence the Otter Spirit - to aid them.] - - [Music: 208_2] - Wi´tshihinanehe nē´ kō hō´, ne´niwi´tshinan, - wi´tshihinanehe nē´ kō´ hō´. U-a-ni-ma wē u-a-ni-ma wē henigwish. - - [Illustration] - U-a´-ni-ma´, wē´, he´-ni-gwĭsh. - I have made an error [in sending]. - [The Otter-skin Midē´ sack has failed to produce the desired - effect.] - - [Illustration] - Rest. - -The Midē´ women who have gathered without the lodge now begin to dance -as the song is renewed. - - [Illustration] - Na-nin-dē´, hē´, he-yo-ya, nē´. - I am using my heart. - [Refers to sincerity of motives in practice of Midē´ ceremony.] - - [Illustration] - Yo´-na-hĭsh´-i-me´-a´-ne´, hē´. - yá-na-hĭsh-a-me´-a-ne´, hē´. - What are you saying to me, and I am “in my senses”? - - [Illustration] - Man´-i-dō, hē´ nē´, mē´-de-wē´, ē´. - The spirit wolf. - [One of the malevolent spirits who is opposed to having the ceremony - is assisting the evil man´idōs in causing the sky to be overcast.] - - [Illustration] - Wen´-tshi-o-ne-se hē´, nē´, wen´-tshi-o-ne-se hē´. - I do not know where I am going. - [The Midē´ is in doubt whether to proceed or not in the performance - of initiation.] - - [Illustration] - Mi´-shok-kwo´-ti-ne be-wa´-ne, - ni-bin´-zhi man´-i-dō i-ya´-nē. - I depend on the clear sky. - [To have the ceremony go on. Arm reaching toward the sky for help.] - - [Illustration] - Ke-me´-ni-na-ne´ a-nō´-ē´ - a´-sho-wē´ me-nō´-de ki-man´-i-dō. - I give you the other village, spirit that you are. - [That rain should fall anywhere but upon the assemblage and - Midē´wigân.] - - [Illustration] - Tshing-gwē´-o-dē ||: gē´. - The thunder is heavy. - [The Thunder Bird, who causes the rain.] - - [Transcriber’s Note: - The long gap followed by “gē´” is not explained in the text. It may - refer to the structure of the song.] - - [Illustration] - We´-ka-ka-nō´, hō´ shi´-a-dē´. - We are talking to one another. - [The Midē´ communes with Ki´tshi Man´idō; he is shown near the sky; - his horns denoting superior wisdom and power, while the lines from - the mouth signify speech.] - -In case the appearance of the sky becomes sufficiently favorable the -initiation begins, but if it should continue to be more unfavorable or -to rain, then the song termed the “Rain Song” is resorted to and sung -within the inclosure of the Midē´wigân, to which they all march in -solemn procession. Those Midē´ priests who have with them their Midē´ -drums use them as an accompaniment to the singing and to propitiate the -good will of Ki´tshi Man´idō. Each line of the entire song appears as an -independent song, the intervals of rest varying in time according to the -feelings of the officiating priest. - -The words of the song are known to most of the Midē´ priests; but, as -there is no method of retaining a set form of musicial notation, the -result is entirely individual and may vary with each singer, if sung -independently and out of hearing of others; so that, under ordinary -circumstances, the priest who leads off sings through one stanza of the -song, after which the others will readily catch the notes and accompany -him. It will be observed, also, that the words as spoken vary to some -extent when chanted or sung. - -If this song does not appear to bring about a favorable change the -priests return to their respective wig´iwams and the crowd of visitors -disperses to return upon the first clear day. - -INITIATION OF CANDIDATE. - -If, however, the day be clear and promising the candidate goes early to -the sweat-lodge, where he is joined by his preceptor, and later by the -officiating priest. After all preliminaries have been arranged and the -proper time for regular proceedings has arrived, the preceptor sings the -following song (Pl. X, C), the musical notation of which varies -according to his feelings, clearly showing that there is no recognized -method of vocal delivery, as is the case with the music of dancing -songs: - - [Illustration] - Kan-do´-e-a-nē´, - to´-e-a-nē´ kan-do´-e-a-nē´, - in-nin´-nĭ man´-e-dō´-ē´. - The spirit man is crying out. - [The head of the Midē´, a synonym of Ki´tshi Man´idō. The voice - lines show spots denoting intensity of accentuation, and that - Ki´tshi Man´idō is pleased to look with favor upon the proceedings.] - - [Illustration] - Ya-ni-nē´, na´, tshi-mo-tē´, hē´, - Talking around in various sections. - [The voice lines, as in the preceding figure, extending downward - from the mouth to either side, have spots upon them to indicate - “talks” in various directions addressed to the Midē´.] - - [Illustration] - Man´-e-dō, wē´, hē´, pe-me´-so-wa´. - The spirit is flying. - [The Thunder Bird, who causes the rain, is away at some remote - place.] - - [Illustration] - Mi-de´-we-tē-we´ me´-wa-gwi´-shak-wa´, - mi-de´-we-ta´. - The day is clear; let us have the grand medicine. - [The Midē’s hand reaches to the sky, and rain falls at places other - than upon the Midē´wigân, as shown by rain lines from the end of the - curved lines denoting the sky.] - - [Illustration] - Me-shak´-kwot dung´-ke-hē´, - ne-mē´-gĭs-sĭm´. - I am the sign that the day will be clear. - [The Midē´’s hand reaches to the sky, as indicated by the short - transverse line, and the sun’s rays diverge in all directions.] - - [Illustration] - Sun´-gis-ni de´-wit-ka-nē´, hē´, - wi-no´-wo-he´-she-wat´ man´-i-do-wi-tshik. - I am the strongest medicine, is what is said of me. - [The speaker compares himself to Makwa´ Man´idō, the Bear Spirit.] - - [Illustration] - Hwo´-ba-mī´-de, hwo´-ba-mī-de, man-ĕ-dō - na´-wa-gī-zhĭk. - The spirit in the middle of the sky sees me. - [The upper spot denotes the abode of Ki´tshi Man´idō, the “line of - vision” extending to the speaker, shown at a corresponding spot - below.] - - [Illustration] - Ni-wĭ-we´-wai-a-de´ hi´-me nai´-o-nā´. - I take my sack and touch him. - [The Midē´ will use his sacred Otter-skin sack to touch the - candidate.] - - [Illustration] - Man´-i-dō wi-kan-ē´, mi-de´-yo. - My medicine is the sacred spirit. - [The Midē´ professes to have received the divine gift from Ki´tshi - Man´idō; the gifts are seen descending to the hand held up to - receive them.] - - [Illustration] - Ha-ni-ne´ ku-mē´ ni´-kan-nē´? - How do you answer me, my Midē´ friends? - [This is addressed to the Midē´ priests (Nika´ni) present, and is an - inquiry as to their willingness to proceed. The Midē´wigân is shown, - the line running horizontally through it the path of the candidate - (or one who has gone through), the two spots within the place of the - sacred stone and the post, while the spot to the right of the - outside of the inclosure denotes the beginning, or the sweat-lodge, - symbolizing the circle of the earth upon the Midē´ chart (Pl. III), - those upon the left denoting the three possible degrees of - advancement in the future.] - -Upon the conclusion of the song there is a brief interval, during which -all partake of a smoke in perfect silence, making the usual offerings to -the four points of the compass, to Ki´tshi Man´idō´, and toward the -earth. - -The preceptor then says: - - Mĭs-sa´i´-a-shi-gwa, mĭs-sa´-a-shĭ-gwa- nŏn´-do-nŭng; ka-kĭ-nâ - Now is the time, now is the time he hears us; all of us - - ka-kĭn´-nâ-gi-nŏn´-do-da´g-u-nan´ ga-o´-shī-dōt mi-dē´-wĭ´-win. - he hears us all the one who made the midē´wiwin. - -After this monologue he continues, and addresses to the candidate the -midē´ gagĭ´kwewĭn´, or Midē´ sermon, in the following language, viz: - - An-be´-bi-sĭn´-di-wi´-shĭn, wa´-i-ni´-nan; - now listen to me what I am about to say to you; - - kēsh´-pin-pe´-sin-da´-nin-wĭn da-ma´-dzhi shka´ - If you take heed of that which I say to you shall continue - - ke´-bi-mâ´-di-si-wĭn´. Uⁿ, nun´-gūm, ke-za´-ki-gi-zi-toⁿ mŏn - always your life. Now, to-day I make known to you - - ki´-tshi man´-i-dō ō´-dik-kid´-do-wĭn´; o´-wi-dŏsh kid´-di-nĭn´ - the great spirit That which he says; and now this I say to you. - - ki-ī´-kid-dō´kī´-tshi man´-i-dō gi´-sa-gi-ĭg´. - This is what says the great spirit that he loves you. - - to-wa´-bish-ga´ gi-shtig-wa a-pī-we- - It shall be white the sacred object at the time - - sa´-gi-sit´-to-wad o-sa´-in-di-kid´-do-wīn - When they shall let it be known and this is what I say - - ĕ´-kid-dōdt ki´-tshi man´-i-dō ŏ´-gi-din´-nĭn - That which he says the great spirit now this I impart to you - - mis-sâ´-wa ke´-a-ked´-de-wó wa´-ba-ma-tshin´ni-bŭdt - even if they say That they saw him dead - - mi´-â-ma´ tshī´-ō- nish-gâd´, ini-â-má - in this place he shall be Raised again in this place - - a-pe´-ni-nut´ nin-dē´ kid´-do-wĭn min-nik´ - he puts his trust In my heart in this “saying” the time - - kid-da´- kĭ-o-wink´. Ka-wī´-ka-da-an´-na-we´-was-si-nan, - of the duration Of the world. It shall never fail. - - me-ē´-kid-dodt´ man´-i-dō. Nin´-ne-dzha´-nis - That is what he says, the spirit. My child, - - ke-un´-dzhi be-mâ´-dis si´-an. - this shall give you life. - -The Midē´ priests then leave the sweat-lodge and stand upon the outside, -while the candidate gathers up in his arms a number of small presents, -such as tobacco, handkerchiefs, etc., and goes out of the wig´iwam to -join the Midē´ priests. The order of marching to the main entrance of -the Midē´wigân is then taken up in the following order: First the -candidate, next the preceptor, who in turn is followed by the -officiating priests, and such others, and members of his family and -relatives as desire. At the door of the Midē´wigân all but one of the -priests continue forward and take their stations within the inclosure, -the preceptor remaining on one side of the candidate, the Midē´ priest -upon the other, then all march four times around the outside of the -inclosure, toward the left or south, during which time drumming is -continued within. Upon the completion of the fourth circuit the -candidate is placed so as to face the main entrance of the Midē´wigân. -When he is prompted to say: - - “Man- un´-ga-bīn´-di-gĕ o-bŏg´-ga-dĭ-nan´, o-dai´-ye-din´.” - Let me come in and these I put down my things [gifts]. - -The presents are then laid upon the ground. The preceptor goes inside, -taking with him the gifts deposited by the candidate, and remains -standing just within the door and faces the degree post toward the west. -Then the chief officiating priest, who has remained at the side of the -candidate, turns toward the latter and in a clear, distinct, and -exceedingly impressive manner sings the following chant, addressed to -Ki´tshi Man´idō whose invisible form is supposed to abide within the -Midē´wigan during such ceremonies, stating that the candidate is -presented to receive life (the mī´gis) for which he is suffering, and -invoking the divine favor. - - Hai ya ha man´-i-dō, hō´, ti-bish´-ko-gish´-i-gŭng, hē´, - There is a spirit ho, just as the one above, he, - - we-zá-ba-mid´-mi niⁿ-dzhá-nis, esh-ĭ-gan´-do-we, hē´, hwē´, - now sits with me my child and now I proclaim, he, hwe, - - mé-a-tshi-bin´-de-gan´-ni-nan, nōs, dzhi-man´-i-dō, hō´, hwō´, - that I enter you here my father good spirit, ho, hwo, - - sha-wé-nĭ-mi-shin´, hē´, hwē´, a-shig´-wa-bin´-de-gan-nŏk - have pity on me, he, hwe now that I enter him here, - - gé-gwa-da-gí-sid wi-bĭ-mâ´-di-sĭd, dé-bwe-daú-wi-shĭn - he that is suffering for life, believe me - - dzhí-bi-mâ´-di-sĭd´, nōs, wē´-o-sĭm´-in-nan´, hē´, hē´. - that he shall live, my father, whose child I am, he, he. - -The following is the musical notation: - - [Music: 213_1] - he-he-he-he yo. - -The candidate is then led within the inclosure when all the members of -the society arise while he is slowly led around toward the southern side -to the extreme end in the west, thence toward the right and back along -the western side to the point of beginning. This is done four times. As -he starts upon his march, the member nearest the door falls in the line -of procession, each member continuing to drop in, at the rear, until the -entire assembly is in motion. During this movement there is a monotonous -drumming upon the Midē´ drums and the chief officiating priest sings: - - Ni´-sha-bōn´-da shkan wig´-i-wam ke-nōn´-dēg, - I go through [the] “house” the long, - i.e., through the Midē´wigân. - -At the fourth circuit, members begin to stop at the places previously -occupied by them, the candidate going and remaining with his preceptor -to a point just inside the eastern entrance, while the four officiating -priests continue around toward the opposite end of the inclosure and -station themselves in a semicircle just beyond the degree post, and -facing the western door. Upon the ground before them are spread blankets -and similar goods, which have been removed from the beams above, and -upon which the candidate is to kneel. He is then led to the western -extremity of the inclosure where he stands upon the blankets spread upon -the ground and faces the four Midē´ priests. The preceptor takes his -position behind and a little to one side of the candidate, another -assistant being called upon by the preceptor to occupy a corresponding -position upon the other side. During this procedure there is gentle -drumming which ceases after all have been properly stationed, when the -preceptor steps to a point to the side and front of the candidate and -nearer the officiating priests, and says: - - Mĭ-i´-shi-gwa´ bŏ´-gi-ta-moⁿ´-nan, - The time has arrived that I yield it to you. - - mi´-na-nan´-kĕ-ân-dzhi bi-mâ´-dĭ-si´-an. - [the midē´migis] that will give you life. - -The preceptor then returns to his position back of and a little to one -side of the candidate, when the chief officiating priest sings the -following song, accompanying himself upon a small cylindrical midē´drum. -The words are: Kit´-ta-noⁿ´-do-wē man´-i-do´-wid--you shall hear me, -spirit that you are--, and the music is rendered as follows: - - [Music: 214_1] - Kit´ta-no´do-we man´i-dō´wid-hō dō, wē, hē, - Kit´ta-no´do-we man´i-dō-wid-hō, hē, hwē, hē, - Kit´-ta-no´-do-we man´-i- dō´-wid, kit´ta- no´do-wē, - kit´ta-no´do-wid, man´i-do´-wid, man´i-do´wid-hō, wē, hwē, hē, - Kit´ta-no´dowē´ man´idō´wid, hō, hē, hwē, hē, hē, hwē, hē. - -After this song is ended the drum is handed to one of the members -sitting near by, when the fourth and last of the officiating priests -says to the candidate, who is now placed upon his knees: - - Mĭs-sa´-a-shi´-gwa ki-bo´-gĭs-sē-na-min tshi´-ma-mâd - Now is the time that I hope of you that you shall - - bi-mâ´-di-sĭ-wĭn, mĭ-nē´-sĭd. - take life the bead [mi´gis shell.] - -This priest then grasps his Midē´ sack as if holding a gun, and, -clutching it near the top with the left hand extended, while with the -right he clutches it below the middle or near the base, he aims it -toward the candidate’s left breast and makes a thrust forward toward -that target uttering the syllables “yâ, hŏ´, hŏ´, hŏ´, hŏ´, hŏ´, hŏ´,” -rapidly, rising to a higher key. He recovers his first position and -repeats this movement three times, becoming more and more animated, the -last time making a vigorous gesture toward the kneeling man’s breast as -if shooting him. (See Fig. 15, page 192.) While this is going on, the -preceptor and his assistants place their hands upon the candidate’s -shoulders and cause his body to tremble. - -Then the next Midē´, the third of the quartette, goes through a similar -series of forward movements and thrusts with his Midē´ sack, uttering -similar sounds and shooting the sacred mī´gis--life--into the right -breast of the candidate, who is agitated still more strongly than -before. When the third Midē´, the second in order of precedence, goes -through similar gestures and pretends to shoot the mī´gis into the -candidate’s heart, the preceptors assist him to be violently agitated. - -The leading priest now places himself in a threatening attitude and says -to the Midē´; “Mī´-dzhi-de´-a-mi-shĭk´”--“put your helping heart with -me”--, when he imitates his predecessors by saying, “yâ, hŏ´, hŏ´, hŏ´, -hŏ´, hŏ´, hŏ´,” at the fourth time aiming the Midē´ sack at the -candidate’s head, and as the mī´gis is supposed to be shot into it, -he falls forward upon the ground, apparently lifeless. - -Then the four Midē´ priests, the preceptor and the assistant, lay their -Midē´ sacks upon his back and after a few moments a mī´gis shell drops -from his mouth--where he had been instructed to retain it. The chief -Midē´ picks up the mī´gis and, holding it between the thumb and index -finger of the right hand, extending his arm toward the candidate’s mouth -says “wâ! wâ! hĕ hĕ hĕ hĕ,” the last syllable being uttered in a high -key and rapidly dropped to a low note; then the same words are uttered -while the mī´gis is held toward the east, and in regular succession to -the south, to the west, to the north, then toward the sky. During this -time the candidate has begun to partially revive and endeavor to get -upon his knees, but when the Midē´ finally places the mī´gis into his -mouth again, he instantly falls upon the ground, as before. The Midē´ -then take up the sacks, each grasping his own as before, and as they -pass around the inanimate body they touch it at various points, which -causes the candidate to “return to life.” The chief priest then says to -him, “Ō´mishga‘n”--“get up”--which he does; then indicating to the -holder of the Midē´ drum to bring that to him, he begins tapping and -presently sings the following song: - - [Music: 216_1] - Mi´-si-ni-en´-di-an Mi´si-ni-en´-di-an Mi´-si-ni-en´-dian, - Mi´-si-ni-en´-di-an, Mi´-si-ni-en´-di-an Mi´-si-ni-en´-di-an, - Mi´-si-ni-en´-di-an, Mi´-si-ni-en´-di-an Mi´-si-ni-en´-di-an, - Ni-kan. Hĭū, Hĭū, Hĭu. - -The words of the text signify, “This is what I am, my fellow Midē´; I -fear all my fellow Midē´.” The last syllables, hĭū´, are meaningless. - -At the conclusion of the song the preceptor prompts the candidate to ask -the chief Midē´: - - Ni-kan´ k´kĕ´-nō´-mo´, maⁿ-dzhi´-an na´-ka-mō´-in. - Colleague instruct me, give me a song. - -In response to which the Midē´ teaches him the following, which is -uttered as a monotonous chant, viz: - - We´-go-nĕn´ ge-gwed´-dzhi-me-an´, mi-dē´-wi-wĭn - What are you asking, grand medicine - - ke-kwed´-dzhi-me-an´? Ki´-ka-mi´-nin en-da-wĕn´-da - are you asking? I will give you you want me to - - ma-wi´-nĕn mi-dē´-wi-wĭn tshi-da-si-nē´-ga´-na-win´-da-mōn; - give you “grand medicine” always take care of; - - ki-ĭn´-tshun-di´-nĕ-ma´-so-wĭn, tsho´-a-wa´-nin di´-sĕ-wan. - you have received it yourself, never forget. - -To this the candidate, who is now a member, replies, ēⁿ, yes, i.e., -assent, fully agreeing with the statement made by the Midē´, and adds: - - Mi-gwĕtsh´ a-shi´-wa-ka-kish´-da-win be-mâ´-di-si´-an. - Thanks for giving to me life. - -Then the priests begin to look around in search of spaces in which to -seat themselves, saying: - - Mi´-a-shi´-gwa ki´-tshi-an´-wâ-bin-da-man tshi-ō´-we-na´-bi-an. - Now is the time I look around where we shall be [sit]. - -and all go to such places as are made, or reserved, for them. - -The new member then goes to the pile of blankets, robes, and other gifts -and divides them among the four officiating priests, reserving some of -less value for the preceptor and his assistant; whereas tobacco is -carried around to each person present. All then make an offering of -smoke, to the east, south, west, north, toward the center and top of the -Midē´wigân--where Ki´tshi Man´idō presides--and to the earth. Then each -person blows smoke upon his or her Midē´ sack as an offering to the -sacred mī´gis within. - -The chief Midē´ advances to the new member and presents him with a new -Midē´ sack, made of an otter skin, or possibly of the skin of the mink -or weasel, after which he returns to his place. The new member rises, -approaches the chief Midē´, who inclines his head to the front, and, -while passing both flat hands down over either side, - - Mi-gwĕtsh´, ni-ka´-ni, ni-ka´-ni, ni-ka´-ni, na-ka´. - Thanks, my colleagues, my colleagues, my colleagues. - -Then, approaching the next in rank, he repeats the ceremony and -continues to do so until he has made the entire circuit of the -Midē´wigân. - -At the conclusion of this ceremony of rendering thanks to the members of -the society for their presence, the newly elected Midē´ returns to his -place and, after placing within his Midē´ sack his mī´gis, starts out -anew to test his own powers. He approaches the person seated nearest the -eastern entrance, on the south side, and, grasping his sack in a manner -similar to that of the officiating priests, makes threatening motions -toward the Midē´ as if to shoot him, saying, “yâ, hŏ´, hŏ´, hŏ´, hŏ´, -hŏ´,” gradually raising his voice to a higher key. At the fourth -movement he makes a quick thrust toward his victim, whereupon the latter -falls forward upon the ground. He then proceeds to the next, who is -menaced in a similar manner and who likewise becomes apparently -unconscious from the powerful effects of the mī´gis. This is continued -until all persons present have been subjected to the influence of the -mī´gis in the possession of the new member. At the third or fourth -experiment the first subject revives and sits up, the others recovering -in regular order a short time after having been “shot at,” as this -procedure is termed. - -When all of the Midē´ have recovered a very curious ceremony takes -place. Each one places his mī´gis shell upon the right palm and, -grasping the Midē´ sack with the left hand, moves around the inclosure -and exhibits his mī´gis to everyone present, constantly uttering the -word “hŏ´, hŏ´, hŏ´, hŏ´,” in a quick, low tone. During this period -there is a mingling of all the persons present, each endeavoring to -attract the attention of the others. Each Midē´ then pretends to swallow -his mī´gis, when suddenly there are sounds of violent coughing, as if -the actors were strangling, and soon thereafter they gag and spit out -upon the ground the mī´gis, upon which each one falls apparently dead. -In a few moments, however, they recover, take up the little shells again -and pretend to swallow them. As the Midē´ return to their respective -places the mī´gis is restored to its receptacle in the Midē´ sack. - -Food is then brought into the Midē´wigân and all partake of it at the -expense of the new member. - -After the feast, the older Midē´ of high order, and possibly the -officiating priests, recount the tradition of the Ani´shinâ´bēg and the -origin of the Midē´wiwin, together with speeches relating to the -benefits to be derived through a knowledge thereof, and sometimes, tales -of individual success and exploits. When the inspired ones have given -utterance to their thoughts and feelings, their memories and their -boastings, and the time of adjournment has almost arrived, the new -member gives an evidence of his skill as a singer and a Midē´. Having -acted upon the suggestion of his preceptor, he has prepared some songs -and learned them, and now for the first time the opportunity presents -itself for him to gain admirers and influential friends, a sufficient -number of whom he will require to speak well of him, and to counteract -the evil which will be spoken of him by enemies--for enemies are -numerous and may be found chiefly among those who are not fitted for the -society of the Midē´, or who have failed to attain the desired -distinction. - -The new member, in the absence of a Midē´ drum of his own, borrows one -from a fellow Midē´ and begins to beat it gently, increasing the strokes -in intensity as he feels more and more inspired, then sings a song -(Pl. X, D), of which the following are the words, each line being -repeated ad libitum, viz: - - [Illustration] - We´-nen-wi´-wik ka´-ni-an. - The spirit has made sacred the place in which I live. - [The singer is shown partly within, and partly above his wigwam, the - latter being represented by the lines upon either side, and crossing - his body.] - - [Illustration] - En´-da-yan´ pi-ma´-ti-su´-i-ŭn en´-da-yan´. - The spirit gave the “medicine” which we receive. - [The upper inverted crescent is the arch of the sky, the magic - influence descending, like rain upon the earth, the latter being - shown by the horizontal line at the bottom.] - - [Illustration] - Rest. - - [Illustration] - Nin´-nik-ka´-ni man´-i-dō. - I too have taken the medicine he gave us. - [The speaker’s arm, covered with mī´gis, or magic influence, reaches - toward the sky to receive from Ki´tshi Man´idō the divine favor of a - Midē’s power.] - - [Illustration] - Ke-kĕk´-ō-ĭ-yan´. - I brought life to the people. - [The Thunderer, the one who causes the rains, and consequently life - to vegetation, by which the Indian may sustain life.] - - [Illustration] - Be-mo´-se ma-kō-yan. - I have come to the medicine lodge also. - [The Bear Spirit, one of the guardians of the Midē´wiwin, was also - present, and did not oppose the singer’s entrance.] - - [Illustration] - Ka´-ka-mi´-ni-ni´-ta. - We spirits are talking together. - [The singer compares himself and his colleagues to spirits, i.e., - those possessing supernatural powers, and communes with them as an - equal.] - - [Illustration] - O-ni´-ni-shĭnk-ni´-yo. - The mī´gis is on my body. - [The magic power has been put into his body by the Midē priests.] - - [Illustration] - Ni man´-i-dō ni´-yăn. - The spirit has put away all my sickness. - [He has received new life, and is, henceforth, free from the - disturbing influences of evil man´idōs.] - -As the sun approaches the western horizon, the Midē´ priests emerge from -the western door of the Midē´wigân and go to their respective wig´iwams, -where they partake of their regular evening repast, after which the -remainder of the evening is spent in paying calls upon other members of -the society, smoking, etc. - -The preceptor and his assistant return to the Midē´wigân at nightfall, -remove the degree post and plant it at the head of the wig´iwam--that -part directly opposite the entrance--occupied by the new member. Two -stones are placed at the base of the post, to represent the two forefeet -of the bear Man´idō through whom life was also given to the -Ani´shinâ´bēg. - -If there should be more than one candidate to receive a degree the -entire number, if not too great, is taken into the Midē´wigân for -initiation at the same time; and if one day suffices to transact the -business for which the meeting was called the Indians return to their -respective homes upon the following morning. If, however, arrangements -have been made to advance a member to a higher degree, the necessary -changes and appropriate arrangement of the interior of the Midē´wigân -are begun immediately after the society has adjourned. - -DESCRIPTIVE NOTES. - -The mī´gis referred to in this description of the initiation consists of -a small white shell, of almost any species, but the one believed to -resemble the form of the mythical mī´gis is similar to the cowrie, -Cypræa moneta, L., and is figured at No. 1 on Pl. XI. Nearly all of the -shells employed for this purpose are foreign species, and have no doubt -been obtained from the traders. The shells found in the country of the -Ojibwa are of rather delicate structure, and it is probable that the -salt water shells are employed as a substitute chiefly because of their -less frangible character. The mī´gis of the other degrees are presented -on the same plate, but special reference to them will be made. No. 2 -represents the mī´gis in the possession of the chief Midē priest of the -society at Leech Lake, Minnesota, and consists of a pearl-white Helix -(sp?). - -The Midē´ sack represented in No. 7 (Pl. XI.) is made of the skin of a -mink--Putorius vison, Gapp. White, downy feathers are secured to the -nose, as an additional ornament. In this sack are carried the sacred -objects belonging to its owner, such as colors for facial ornamentation, -and the magic red powder employed in the preparation of hunters´ songs; -effigies and other contrivances to prove to the incredulous the -genuineness of the Midē´ pretensions, sacred songs, amulets, and other -small man´idōs--abnormal productions to which they attach supernatural -properties--invitation sticks, etc. - - [Illustration: Plate XI. - Sacred Objects.] - -In Fig. 19 is reproduced a curious abnormal growth which was in the -possession of a Midē´ near Red Lake, Minnesota. It consists of the leg -of a Goshawk--Astur atricapillus, Wilson--from the outer inferior -condyle of the right tibia of which had projected a supernumerary leg -that terminated in two toes, the whole abnormality being about one-half -the size and length of the natural leg and toes. - - [Illustration: Fig. 19.--Hawk-leg fetish.] - -This fetish was highly prized by its former owner, and was believed to -be a medium whereby the favor of the Great Thunderer, or Thunder God, -might be invoked and his anger appeased. This deity is represented in -pictography by the eagle, or frequently by one of the Falconidæ; hence -it is but natural that the superstitious should look with awe and -reverence upon such an abnormality on one of the terrestrial -representatives of this deity. - -A Midē´ of the first degree, who may not be enabled to advance further -in the mysteries of the Midē´wiwin, owing to his inability to procure -the necessary quantity of presents and gifts which he is required to pay -to new preceptors and to the officiating priests--the latter demanding -goods of double the value of those given as an entrance to the first -degree--may, however, accomplish the acquisition of additional knowledge -by purchasing it from individual Midē´. It is customary with Midē´ -priests to exact payment for every individual remedy or secret that may -be imparted to another who may desire such information. This practice is -not entirely based upon mercenary motives, but it is firmly believed -that when a secret or remedy has been paid, for it can not be imparted -for nothing, as then its virtue would be impaired, if not entirely -destroyed, by the man´idō or guardian spirit under whose special -protection it may be supposed to be held or controlled. - -Under such circumstances certain first degree Midē´ may become possessed -of alleged magic powers which are in reality part of the accomplishments -of the Midē´ of the higher degrees; but, for the mutual protection of -the members of the society, they generally hesitate to impart anything -that may be considered of high value. The usual kind of knowledge sought -consists of the magic properties and use of plants, to the chief -varieties of which reference will be made in connection with the next -degree. - -There is one subject, however, which first-degree Midē´ seek enlightment -upon, and that is the preparation of the “hunter’s medicine” and the -pictographic drawings employed in connection therewith. The compound is -made of several plants, the leaves and roots of which are ground into -powder. A little of this is put into the gun barrel, with the bullet, -and sometimes a small pinch is dropped upon the track of the animal to -compel it to halt at whatever place it may be when the powder is so -sprinkled upon the ground. - -The method generally employed to give to the hunter success is as -follows: When anyone contemplates making a hunting trip, he first visits -the Midē´, giving him a present of tobacco before announcing the object -of his visit and afterwards promising to give him such and such portions -of the animal which he may procure. The Midē´, if satisfied with the -gift, produces his pipe and after making an offering to Ki´tshi Man´idō -for aid in the preparation of his “medicine,” and to appease the anger -of the man´idō who controls the class of animals desired, sings a -song, one of his own composition, after which he will draw with -a sharp-pointed bone or nail, upon a small piece of birch bark, the -outline of the animal desired by the applicant. The place of the heart -of the animal is indicated by a puncture upon which a small quantity of -vermilion is carefully rubbed, this color being very efficacious toward -effecting the capture of the animal and the punctured heart insuring its -death. - - [Illustration: Fig. 20.--Hunter’s medicine.] - -Frequently the heart is indicated by a round or triangular figure, from -which a line extends toward the mouth, generally designated the life -line, i.e., that magic power may reach its heart and influence the life -of the subject designated. Fig. 20 is a reproduction of the character -drawn upon a small oval piece of birch bark, which had been made by a -Midē´ to insure the death of two bears. Another example is presented in -Fig. 21, a variety of animals being figured and a small quantity of -vermilion being rubbed upon the heart of each. In some instances the -representation of animal forms is drawn by the Midē´ not upon birch -bark, but directly upon sandy earth or a bed of ashes, either of which -affords a smooth surface. For this purpose he uses a sharply pointed -piece of wood, thrusts it into the region of the heart, and afterwards -sprinkles upon this a small quantity of powder consisting of magic -plants and vermilion. These performances are not conducted in public, -but after the regular mystic ceremony has been conducted by the Midē´ -the information is delivered with certain injunctions as to the course -of procedure, direction, etc. In the latter method of drawing the -outline upon the sand or upon ashes, the result is made known with such -directions as may be deemed necessary to insure success. - - [Illustration: Fig. 21.--Hunter’s medicine.] - -For the purpose of gaining instruction and success in the disposition of -his alleged medicines, the Midē´ familiarizes himself with the -topography and characteristics of the country extending over a wide -area, to ascertain the best feeding grounds of the various animals and -their haunts at various seasons. He keeps himself informed by also -skillfully conducting inquiries of returning hunters, and thus becomes -possessed of a large amount of valuable information respecting the -natural history of the surrounding country, by which means he can, with -a tolerable amount of certainty, direct a hunter to the best localities -for such varieties of game as may be particularly desired by him. - - [Illustration: Fig. 22.--Wâbĕnō´ drum.] - -In his incantations a Wâbĕnō´ uses a drum resembling a tambourine. -A hoop made of ash wood is covered with a piece of rawhide, tightly -stretched while wet. Upon the upper surface is painted a mythic figure, -usually that of his tutelaly daimon. An example of this kind is from Red -Lake, Minnesota, presented in Fig. 22. The human figure is painted red, -while the outline of the head is black, as are also the waving lines -extending from the head. These lines denote superior power. When -drumming upon this figure, the Wâbĕnō´ chants and is thus more easily -enabled to invoke the assistance of his man´idō. - -Women, as before remarked, may take the degrees of the Midē´wiwin, but, -so far as could be ascertained, their professions pertain chiefly to the -treatment of women and children and to tattooing for the cure of -headache and chronic neuralgia. - -Tattooing is accomplished by the use of finely powdered charcoal, soot -or gunpowder, the pricking instrument being made by tying together a -small number of needles; though formerly, it is said, fish spines or -sharp splinters of bone were used for the purpose. The marks consist of -round spots of one-half to three-fourths of an inch in diameter -immediately over the afflicted part, the intention being to drive out -the demon. Such spots are usually found upon the temples, though an -occasional one may be found on the forehead or over the nasal eminence. - -When the pain extends over considerable space the tattoo marks are -smaller, and are arranged in rows or continuous lines. Such marks may be -found upon some individuals to run outward over either or both cheeks -from the alæ of the nose to a point near the lobe of the ear, clearly -indicating that the tattooing was done for toothache or neuralgia. - -The female Midē´ is usually present at the initiation of new members, -but her duties are mainly to assist in the singing and to make herself -generally useful in connection with the preparation of the medicine -feast. - - -SECOND DEGREE. - -The inclosure within which the second degree of the Midē´wiwin is -conferred, resembles in almost every respect that of the first, the only -important difference being that there are two degree posts instead of -one. A diagram is presented in Fig. 23. The first post is planted a -short distance beyond the middle of the floor--toward the western -door--and is similar to the post of the first degree, i.e., red, with a -band of green around the top, upon which is perched the stuffed body of -an owl; the kŏ-ko´-kŏ-ō´. The second post, of similar size, is painted -red, and over the entire surface of it are spots of white made by -applying clay with the finger tips. (Pl. XV, No. 2.) These spots are -symbolical of the sacred mī´gis, the great number of them denoting -increased power of the magic influence which fills the Midē´wigân. -A small cedar tree is also planted at each of the outer angles of the -inclosure. - - [Illustration: Fig. 23.--Diagram of Midē´wigân of the second degree.] - -The sweat-lodge, as before, is erected at some distance east of the main -entrance of the Midē´wigân, but a larger structure is arranged upon a -similar plan; more ample accommodations must be provided to permit a -larger gathering of Midē´ priests during the period of preparation and -instruction of the candidate. - -PREPARATION OF CANDIDATE. - -A Midē´ of the first degree is aware of the course to be pursued by him -when he contemplates advancement into the next higher grade. Before -making known to the other members his determination, he is compelled to -procure, either by purchase or otherwise, such a quantity of blankets, -robes, peltries, and other articles of apparel or ornament as will -amount in value to twice the sum at which were estimated the gifts -presented at his first initiation. A year or more usually elapses before -this can be accomplished, as but one hunting season intervenes before -the next annual meeting of the society, when furs are in their prime; -and fruits and maple sugar can be gathered but once during the season, -and these may be converted into money with which to purchase presents -not always found at the Indian traders´ stores. Friends may be called -upon to advance goods to effect the accomplishment of his desire, but -such loans must be returned in kind later on, unless otherwise agreed. -When a candidate feels convinced that he has gathered sufficient -material to pay for his advancement, he announces to those members of -the society who are of a higher grade than the first degree that he -wishes to present himself at the proper time for initiation. This -communication is made to eight of the highest or officiating priests, in -his own wig´iwam, to which they have been specially invited. A feast is -prepared and partaken of, after which he presents to each some tobacco, -and smoking is indulged in for the purpose of making proper offerings, -as already described. The candidate then informs his auditors of his -desire and enumerates the various goods and presents which he has -procured to offer at the proper time. The Midē´ priests sit in silence -and meditate; but as they have already been informally aware of the -applicant’s wish, they are prepared as to the answer they will give, and -are governed according to the estimated value of the gifts. Should the -decision of the Midē´ priests be favorable, the candidate procures the -services of one of those present to assume the office of instructor or -preceptor, to whom, as well as to the officiating priests, he displays -his ability in his adopted specialties in medical magic, etc. He seeks, -furthermore, to acquire additional information upon the preparation of -certain secret remedies, and to this end he selects a preceptor who has -the reputation of possessing it. - -For acting in the capacity of instructor, a Midē´ priest receives -blankets, horses, and whatever may be mutually agreed upon between -himself and his pupil. The meetings take place at the instructor’s -wig´iwam at intervals of a week or two; and sometimes during the autumn -months, preceding the summer in which the initiation is to be conferred, -the candidate is compelled to resort to a sudatory and take a vapor -bath, as a means of purgation preparatory to his serious consideration -of the sacred rites and teachings with which his mind “and heart” must -henceforth be occupied, to the exclusion of everything that might tend -to divert his thoughts. - -What the special peculiarities and ceremonials of initiation into the -second degree may have been in former times, it is impossible to -ascertain at this late day. The only special claims for benefits to be -derived through this advancement, as well as into the third and fourth -degrees, are, that a Midē´ upon his admission into a new degree receives -the protection of that Man´idō alleged and believed to be the special -guardian of such degree, and that the repetition of initiation adds to -the magic powers previously received by the initiate. In the first -degree the sacred mīgis was “shot” into the two sides, the heart, and -head of the candidate, whereas in the second degree this sacred, or -magic, influence, is directed by the priests toward the candidate’s -joints, in accordance with a belief entertained by some priests and -referred to in connection with the Red Lake chart presented on Pl. III. -The second, third, and fourth degrees are practically mere repetitions -of the first, and the slight differences between them are noted under -their respective captions. - -In addition to a recapitulation of the secrets pertaining to the -therapeutics of the Midē´, a few additional magic remedies are taught -the candidate in his preparatory instruction. The chief of these are -described below. - - Ma-kwa´ wī´-i-sŏp, “Bear’s Gall,” and Pi´-zhi-ki wī´-i-sŏp, “Ox Gall,” - are both taken from the freshly killed animal and hung up to dry. - It is powdered as required, and a small pinch of it is dissolved in - water, a few drops of which are dropped into the ear of a patient - suffering from earache. - - Gō´-gi-mish (gen. et sp.?).--A plant, described by the preceptor as - being about 2 feet in height, having black bark and clusters of - small red flowers. - - 1. The bark is scraped from the stalk, crushed and dried. When it is - to be used the powder is put into a small bag of cloth and soaked - in hot water to extract the virtue. It is used to expel evil - man´idōs which cause obstinate coughs, and is also administered - to consumptives. The quantity of bark derived from eight stems, - each 10 inches long, makes a large dose. When a Midē´ gives this - medicine to a patient, he fills his pipe and smokes, and before - the tobacco is all consumed the patient vomits. - - 2. The root of this plant mixed with the following is used to - produce paralysis of the mouth. In consequence of the power it - possesses it is believed to be under the special protection of - the Midē´ Man´idō, i.e., Ki´tshi Man´idō. - - The compound is employed also to counteract the evil intentions, - conjurations, or other charms of so-called bad Midē´, Wâbĕnō´, and - Jĕs´sakkīd´. - - Tzhi-bē´-gŏp-- “Ghost Leaf.” - - After the cuticle is removed from the roots the thick under-bark is - crushed into a powder. It is mixed with Gō´gimish. - - Dzhi-bai´-ĕ-mŏk´-ke-zĭn´-- “Ghost Moccasin;” “Puff-ball.” - - The spore-dust of the ball is carefully reserved to add to the above - mixture. - - O-kwē´-mish-- “Bitter Black Cherry.” - - The inner bark of branches dried and crushed is also added. - - Nē´-wĕ-- “Rattlesnake” (_Crotalus durissus, L._). - - The reptile is crushed and the blood collected, dried, and used in a - pulverulent form. After partially crushing the body it is hung up - and the drippings collected and dried. Other snakes may be - employed as a substitute. - -It is impossible to state the nature of the plants mentioned in the -above compound, as they are not indigenous to the vicinity of White -Earth, Minnesota, but are procured from Indians living in the eastern -extremity of the State and in Wisconsin. Poisonous plants are of rare -occurrence in this latitude, and if any actual poisonous properties -exist in the mixture they may be introduced by the Indian himself, as -strychnia is frequently to be purchased at almost any of the stores, to -be used in the extermination of noxious animals. Admitting that crotalus -venom may be present, the introduction into the human circulation of -this substance would without doubt produce death and not paralysis of -the facial muscles, and if taken into the stomach it quickly undergoes -chemical change when brought in contact with the gastric juice, as is -well known from experiments made by several well known physiologists, -and particularly by Dr. Coxe (Dispensatory, 1839), who employed the -contents of the venom sack, mixed with bread, for the cure of -rheumatism. - - [Illustration: Plate XII. - Invitation Sticks.] - -I mention this because of my personal knowledge of six cases at White -Earth, in which paralysis of one side of the face occurred soon after -the Midē´ administered this compound. In nearly all of them the -distortion disappeared after a lapse of from six weeks to three months, -though one is known to have continued for several years with no signs of -recovery. The Catholic missionary at White Earth, with whom conversation -was held upon this subject, feels impressed that some of the so-called -“bad Midē´” have a knowledge of some substance, possibly procured from -the whites, which they attempt to employ in the destruction of enemies, -rivals, or others. It may be possible that the instances above referred -to were cases in which the dose was not sufficient to kill the victim, -but was enough to disable him temporarily. Strychnia is the only -substance attainable by them that could produce such symptoms, and then -only when given in an exceedingly small dose. It is also alleged by -almost every one acquainted with the Ojibwa that they do possess -poisons, and that they employ them when occasion demands in the removal -of personal enemies or the enemies of those who amply reward the Midē´ -for such service. - -When the time of ceremony of initiation approaches, the chief Midē´ -priest sends out a courier to deliver to each member an invitation to -attend (Pl. XII), while the candidate removes his wig´iwam to the -vicinity of the place where the Midē´wigân has been erected. On the -fifth day before the celebration he visits the sweat-lodge, where he -takes his first vapor bath, followed on the next by another; on the -following day he takes the third bath, after which his preceptor visits -him. After making an offering to Ki´tshi Man´iō the priest sings a song, -of which the characters are reproduced in Pl. XIII, A. The Ojibwa words -employed in singing are given in the first lines, and are said to be the -ancient phraseology as taught for many generations. They are archaic, to -a great extent, and have additional meaningless syllables inserted, and -used as suffixes which are intoned to prolong notes. The second line of -the Ojibwa text consists of the words as they are spoken at the present -time, to each of which is added the interpretation. The radical -similarity between the two is readily perceived. - - [Illustration] - Hi´-na-wi´-a-ni-kaⁿ. (As sung.) - We´-me-a´ ni-kan mi´-sha man´-i-dō - I am crying my colleague great spirit. - ni-wa´-ma-bi-go´ ma´-wĭ-yan´. - He sees me crying. - [The singer is represented as in close relationship or communion - with Ki´tshi Man´idō, the circle denoting union; the short zigzag - lines within which, in this instance, represent the tears, i.e., - “eye rain,” directed toward the sky.] - - [Illustration] - Ki-nŭn´-no, hē´, ki-mun´-i-dō´-we, hē´, esh´-i-ha´-ni. (As sung.) - Gi-nŭn´-dōn ni-kan´ ē-zhi-an. - I hear you, colleague, what you say to me. - [The singer addresses the Otter Spirit, whose figure is emerging - from the Midē´wigân of which he is the chief guardian.] - - [Illustration] - Tē´-ti-wâ´-tshi-wi-mō´ a-ni´-me-ga´-si. (As sung.) - Tē´-ti-wâ´-tshŏ-tâg´ ni-mī´-gĭ-sĭm. - He will tell you (--inform you) [of] my migis. - tē´-ti-wa´-tshĭ-mo-ta´ âg. - He it is who will tell you. - [The reference is to a superior spirit as indicated by the presence - of horns, and the zigzag line upon the breast. The words signify - that Ki´tshi Man´idō will make known to the candidate the presence - within his body of the mī´gis, when the proper time arrives.] - - [Illustration] - Rest, or pause, in the song. - -During this interval another smoke offering is made, in which the Midē´ -priest is joined by the candidate. - - [Illustration] - Hĭu´-a-me´-da-ma´ ki´-a-wēn´-da-mag - man´-i-dō´-wĭt hĭu´-a-wen´-da-mag. (As sung.) - Ki-wĭn´-da-mag´-ū-nan man´-i-dō´-wid. - He tells us he is [one] of the man´idōs. - [This ma´nidō is the same as that referred to in the above-named - phrase. This form is different, the four spots denoting the four - sacred mī´gis points upon his body, the short radiating lines - referring to the abundance of magic powers with which it is filled.] - - [Illustration] - Wa´-sa-wa´-dī, hē´, wen´-da-na-ma´, - mĭ-tē´-wiⁿ. (As sung.) - Wa´-sa-wa´-dŭn´-da-na-ma´ - I get it from afar - mi-dē´-wi-wĭn´. - The “grand medicine.” - [The character represents a leg, with a magic line drawn across the - middle, to signify that the distance is accomplished only through - the medium of supernatural powers. The place “from afar” refers to - the abode of Ki´tshi Man´idō.] - - [Illustration] - Ki-go´-na-bi-hiⁿ ē´-ni-na mi-tē´. (As sung.) - Kiⁿ-do´-na-bī-in´ mi-dē´-wi-wĭn-ni-ni´ - I place you there “in the grand medicine” (among the “Midē´ people”) - a-bit´-da-win´. - Half way (in the Midē´wigân). - [The Midē´ priest informs the candidate that the second initiation - will advance the candidate half way into the secrets of the - Midē´wigân. The candidate is then placed so that his body will - have more magic influence and power as indicated by the zigzag - lines radiating from it toward the sky.] - - [Illustration: Plate XIII. - Mnemonic Songs.] - - [Illustration] - Hi´-sha-we-ne´-me-go´, hē´, nē´. - Ni-go´-tshi-mi, hē´. (As sung.) - Ni´-sha-we´-ni-mi-go´ ĕ´-ne-mâ´-bi-dzhĭk. - They have pity on me those who are sitting here. - [This request is made to the invisible man´idōs who congregate in - the Mide´wigân during the ceremonies, and the statement implies that - they approve of the candidate’s advancement.] - -Another smoke offering is made upon the completion of this song, after -which both individuals retire to their respective habitations. Upon the -following day, that being the one immediately preceding the day of -ceremony, the candidate again repairs to the sudatory to take a last -vapor bath, after the completion of which he awaits the coming of his -preceptor for final conversation and communion with man´idōs respecting -the step he is prepared to take upon the morrow. - -The preceptor’s visit is merely for the purpose of singing to the -candidate, and impressing him with the importance of the rites of the -Midē´wigân. After making the usual offering of tobacco smoke the -preceptor becomes inspired and sings a song, the following being a -reproduction of the one employed by him at this stage of the preparatory -instruction. (See Pl. XIII B.) - - [Illustration] - Man´-i-dō´, hē´, nē, man´-i-dō´, hē´, nē´. - Spirit, spirit, - Ni´-man-i-dō´ win´-da-bi-an´. - I am a spirit (is) the reason why I am here. - [The zigzag lines extending downward and outward from the mouth - indicate singing. He has reached the power of a man´idō, and is - therefore empowered to sit within the sacred inclosure of the - Midē´wigân, to which he alludes.] - - [Illustration] - Da´-bī-wā-ni´, ha´, hē´, - Aⁿ´-nĭn, e-kō´-wē-an´. - Drifting snow, why do I sing. - [The first line is sung, but no interpretation of the words could be - obtained, and it was alleged that the second line contained the idea - to be expressed. The horizontal curve denotes the sky, the vertical - zigzag lines indicating falling snow--though being exactly like the - lines employed to denote rain. The drifting snow is likened to a - shower of delicate mī´gis shells or spots, and inquiry is made of it - to account for the feeling of inspiration experienced by the singer, - as this shower of mī´gis descends from the abode of Ki´tshi Man´idō - and is therefore, in this instance, looked upon as sacred.] - - [Illustration] - Rest, or pause. - - [Illustration] - Gi-man´-i-dō´-wē, ni´-me-ne´-ki-nan´ wan-da. - Gi´-a-wĭngk, gi-man´-i-dō´-a-ni-min´, - Your body, I believe it is a spirit. - Gi-a-wĭngk. - your body. - [The first line is sung, but the last word could not be - satisfactorily explained. The first word, as now pronounced, is - Ki´tshi Man´idō, and the song is addressed to him. The curved line, - from which the arm protrudes, is the Midē´wigân and the arm itself - is that of the speaker in the attitude of adoration: reaching upward - in worship and supplication.] - - [Illustration] - Pi-nē´-si ne´-pi-mi´-a niⁿ´-ge-gē´-kwe-aⁿ - The bird as I promise the falcon - mi-we´-tshi-man´-i-dō´-wid. - the reason he is a spirit. - [The second word is of archaic form and no agreement concerning its - correct signification could be reached by the Midē´. The meaning of - the phrase appears to be that Ki´tshi Man´idō promised to create - the Thunder-bird, one of the man´idōs. The falcon is here taken as a - representative of that deity, the entire group of Thunderers being - termed a-ni´-mi-ki´.] - - [Illustration] - Zhīn´-gwe mi´-shi-ma-kwa´ - Makes a great noise the bear. - weⁿ´-dzhi-wa-ba-mok-kwēd´ kŭn-nēt´. - the reason I am of flame. - [The character of the bear represents the great bear spirit of the - malevolent type, a band about his body indicating his spirit form. - By means of his power and influence the singer has become endowed - with the ability of changing his form into that of the bear, and in - this guise accomplishing good or evil. The reference to flame (fire) - denotes the class of conjurers or Shamans to which this power is - granted, i.e., the Wâbĕnō´, and in the second degree this power is - reached as will be referred to further on.] - - [Illustration] - Ni´-a-wen´-din-da-sa´, ha´, sa´, man´-i-dō´-wid. - Gi´-a-wĭngk in´-do-sa man´-i-dō´-wid. - In your body I put it the spirit. - [The first line is sung, and is not of the modern style of spoken - language. The second line signifies that the arm of Ki´tshi Man´idō, - through the intermediary of the Midē´ priest, will put the spirit, - i.e., the mī´gis, into the body of the candidate.] - -The singer accompanies his song either by using a short baton of wood, -termed “singing stick” or the Midē´ drum. After the song is completed -another present of tobacco is given to the preceptor, and after making -an offering of smoke both persons return to their respective wig´iwams. -Later in the evening the preceptor calls upon the candidate, when both, -with the assistance of friends, carry the presents to the Midē´wigân, -where they are suspended from the rafters, to be ready for distribution -after the initiation on the following day. Several friends of the -candidate, who are Midē´, are stationed at the doors of the Midē´wigân -to guard against the intrusion of the uninitiated, or the possible -abstraction of the gifts by strangers. - -INITIATION OF CANDIDATE. - -The candidate proceeds early on the morning of the day of initiation to -take possession of the sweat-lodge, where he awaits the coming of his -preceptor and the eight officiating priests. He has an abundance of -tobacco with which to supply all the active participants, so that they -may appease any feeling of opposition of the man´idōs toward the -admission of a new candidate, and to make offerings of tobacco to the -guardian spirit of the second degree of the Midē´wiwin. After the usual -ceremony of smoking individual songs are indulged in by the Midē´ -priests until such time as they may deem it necessary to proceed to the -Midē´wigân, where the members of the society have long since gathered -and around which is scattered the usual crowd of spectators. The -candidate leads the procession from the sweat-lodge to the eastern -entrance of the Midē´wigân, carrying an ample supply of tobacco and -followed by the priests who chant. When the head of the procession -arrives at the door of the sacred inclosure a halt is made, the priests -going forward and entering. The drummer, stationed within, begins to -drum and sing, while the preceptor and chief officiating priest continue -their line of march around the inclosure, going by way of the south or -left hand. Eight circuits are made, the last terminating at the main or -eastern entrance. The drumming then ceases and the candidate is taken to -the inner side of the door, when all the members rise and stand in their -places. The officiating priests approach and stand near the middle of -the inclosure, facing the candidate, when one of them says to the Midē´ -priest beside the latter: O-da´-pin a-sē´-ma--“Take it, the tobacco,” -whereupon the Midē´ spoken to relieves the candidate of the tobacco and -carries it to the middle of the inclosure, where it is laid upon a -blanket spread upon the ground. The preceptor then takes from the -cross-poles some of the blankets or robes and gives them to the -candidate to hold. One of the malevolent spirits which oppose the -entrance of a stranger is still supposed to remain with the Midē´wigân, -its body being that of a serpent, like flames of fire, reaching from the -earth to the sky. He is called I´-shi-ga-nē´-bĭ-gŏg--“Big-Snake.” To -appease his anger the candidate must make a present; so the preceptor -says for the candidate: - - Ka-wī´ⁿ-nĭ-na-ga´ wa´-ba-ma´-si-ba´-shĭ-gi´-ne-gēt´? - Do you not see how he carries the goods? - -This being assented to by the Midē´ priests the preceptor takes the -blankets and deposits them near the tobacco upon the ground. Slight taps -upon the Midē´ drum are heard and the candidate is led toward the left -on his march round the interior of the Midē´wigân, the officiating -priests following and being followed in succession by all others -present. The march continues until the eighth passage round, when the -members begin to step back into their respective places, while the -officiating Midē´ finally station themselves with their backs toward the -westernmost degree post, and face the door at the end of the structure. -The candidate continues round to the western end, faces the Midē´ -priests, and all sit down. The following song is then sung, which may -be the individual production of the candidate (Pl. XIII, C). A song is -part of the ritual, though it is not necessary that the candidate should -sing it, as the preceptor may do so for him. In the instance under -my observation the song was an old one (which had been taught the -candidate), as the archaic form of pronunciation indicates. Each of the -lines is repeated as often as the singer may desire, the prolongation of -the song being governed by his inspired condition. The same peculiarity -governs the insertion, between words and at the end of lines, of -apparently meaningless vowel sounds, to reproduce and prolong the last -notes sounded. This may be done ad libitum, rythmical accentuation being -maintained by gently tapping upon the Midē´ drum. - - [Illustration] - Hĭa´-ni-de hĕn´-da man´-i-dō, hō´, - ni´-sha-bon´-de man´-i-dō´-en-dât. - Where is the spirit lodge? I go through it. - [The oblong structure represents the Midē´wigân, the arm upon the - left indicating the course of the path leading through it, the - latter being shown by a zigzag line.] - - [Illustration] - Nin-gō´-sa mĭ-dē´-kwe ni-ka´ na´-ska-wa´. - I am afraid of the “grand medicine” woman; I go to her. - [A leg is shown to signify locomotion. The singer fears the - opposition of a Midē´ priestess and will conciliate her.] - - [Illustration] - Ka-ni-sa´ hi´-a-tshi´-mĭn-dē´ man´-ski-kī´, dē´, hē´, hē´. - Kinsmen who speak of me, they see the striped sky. - [A person of superior power, as designated by the horns attached to - the head. The lines from the mouth signify voice or speech, while - the horizontal lines denote the stratus clouds, the height above the - earth of which illustrates the direction of the abode of the spirit - whose conversation, referring to the singer, is observed crossing - them as short vertical zigzag lines; i.e., voice lines.] - - [Illustration] - Ke´-na-nan´-do-mē´ ko-nō´-ne-nak - ka-ne-hē´ nin-ko´-tshi nan´-no-me´. - The cloud looks to me for medicine. - [The speaker has become so endowed with the power of magic influence - that he has preference with the superior Man´idōs. The magic - influence is shown descending to the hand which reaches beyond - the cloud indicated by the oblong square upon the forearm.] - - [Illustration] - Rest, after which dancing begins. - - [Illustration] - Wa-tshu´-a-nē´ ke´-ba-bing´-e-on´, wa-dzhū. - Going into the mountains. - [The singer’s thoughts go to the summit to commune with Ki´tshi - Man´idō. He is shown upon the summit.] - - [Illustration] - Hi´-mĕ-de´-wa hen´-dĕ-a he´-na. - The grand medicine affects me. - [In his condition he appeals to Ki´tshi Man´idō for aid. The arms - represent the act of supplication.] - - [Illustration] - Hai´-an-go ho´-ya o´-gĕ-ma, ha´. - The chief goes out. - [The arms grasp a bear--the Bear Man´idō--and the singer intimates - that he desires the aid of that powerful spirit, who is one of the - guardians of the Midē´wigân.] - - [Illustration] - Nish´-o-wē´ ni-mē´-hi-gō´, hē´, ni-gō´-tshi-mi´-go-we, hē´. - Have pity on me wherever I have medicine. - [The speaker is filled with magic influence, upon the strength of - which he asks the Bear to pity and to aid him.] - - [Illustration] - Wi´-so-mi´-ko-wē´ hĕ-a-za-we´-ne-ne-gō´, hō´. - I am the beaver; have pity on me. - [This is said to indicate that the original maker of the mnemonic - song was of the Beaver totem or gens.] - - [Illustration] - Hēn´-ta-no-wik´-ko-we´ de-wĕn´-da ĕn-da-â´-dân. - I wish to know what is the matter with me. - [The singer feels peculiarly impressed by his surroundings in the - Midē´wigân, because the sacred man´idōs have filled his body with - magic powers. These are shown by the zigzag or waving lines - descending to the earth.] - -As each of the preceding lines or verses is sung in such a protracted -manner as to appear like a distinct song, the dancers, during the -intervals of rest, always retire to their places and sit down. The -dancing is not so energetic as many of those commonly indulged in for -amusement only. The steps consist of two treading movements made by each -foot in succession. Keeping time with the drum-beats, at the same time -there is a shuffling movement made by the dancer forward, around and -among his companions, but getting back toward his place before the verse -is ended. The attitude during these movements consists in bending the -body forward, while the knees are bent, giving one the appearance of -searching for a lost object. Those who do not sing give utterance to -short, deep grunts, in accordance with the alternate heavier strokes -upon the drum. - -As the dancing ceases, and all are in their proper seats, the preceptor, -acting for the candidate, approaches the pile of tobacco and distributes -a small quantity to each one present, when smoking is indulged in, -preceded by the usual offering to the east, the south, the west, the -north, the sky and the earth. - -After the completion of this ceremonial an attendant carries the Midē´ -drum to the southeast angle of the inclosure, where it is delivered to -the drummer; then the officiating priests rise and approach within two -or three paces of the candidate as he gets upon his knees. The preceptor -and the assistant who is called upon by him take their places -immediately behind and to either side of the candidate, and the Midē´ -priest lowest in order of precedence begins to utter quick, deep tones, -resembling the sound hŏ´, hŏ´, hŏ´, hŏ´, hŏ´, at the same time grasping -his midē´ sack with both hands, as if it were a gun, and moving it in a -serpentine and interrupted manner toward one of the large joints of the -candidate’s arms or legs. At the last utterance of this sound he -produces a quick puff with the breath and thrusts the bag forward as if -shooting, which he pretends to do, the missile being supposed to be the -invisible sacred mī´gis. The other priests follow in order from the -lowest to the highest, each selecting a different joint, during which -ordeal the candidate trembles more and more violently until at last he -is overcome with the magic influence and falls forward upon the ground -unconscious. The Midē´ priests then lay their sacks upon his back, when -the candidate begins to recover and spit out the mī´gis shell which he -had previously hidden within his mouth. Then the chief Midē´ takes it up -between the tips of the forefinger and thumb and goes through the -ceremony described in connection with the initiation into the first -degree, of holding it toward the east, south, west, north, and the sky, -and finally to the mouth of the candidate, when the latter, who has -partly recovered from his apparently insensible condition, again -relapses into that state. The eight priests then place their sacks to -the respective joints at which they previously directed them, which -fully infuses the body with the magic influence as desired. Upon this -the candidate recovers, takes up the mī´gis shell and, placing it upon -his left palm, holds it forward and swings it from side to side, saying -he! he! he! he! he! and pretends to swallow it, this time only reeling -from its effects. He is now restored to a new life for the second time; -and as the priests go to seek seats he is left on the southern side and -seats himself. After all those who have been occupied with the -initiation have hung up their midē´ sacks on available projections -against the wall or branches, the new member goes forward to the pile of -tobacco, blankets, and other gifts and divides them among those present, -giving the larger portions to the officiating priests. He then passes -around once more, stopping before each one to pass his hands over the -sides of the priests´ heads, and says: - - Mi-gwĕtsh´ ga-shi-tō´-win bi-mâ´-dĭ-si-wĭn, - Thanks for giving to me life, - -after which he retreats a step, and clasping his hands and bowing toward -the priest, says: - - Ni-ka´-ni ni-ka´ni ni-ka´-ni ka-nia´, - fellow midē´ fellow midē´ fellow midē´, - -to which each responds hau´, ēⁿ. The word hau´ is a term of approbation, -ēⁿ signifying yes, or affirmation, the two thus used together serving to -intensify the expression. Those of the Midē´ present who are of the -second, or even some higher degree, then indulge in the ceremony of -passing around to the eastern part of the inclosure, where they feign -coughing and gagging, so as to produce from the mouth the mī´gis shell, -as already narrated in connection with the first degree, p. 192. - -This manner of thanking the officiating Midē´ for their services in -initiating the candidate into a higher degree is extended also to those -members of the Midē´wiwin who are of the first degree only, in -acknowledgment of the favor of their presence at the ceremony, they -being eligible to attend ceremonial rites of any degree higher than the -class to which they belong, because such men are neither benefited nor -influenced in any way by merely witnessing such initiation, but they -must themselves take the principal part in it to receive the favor of a -renewed life and to become possessed of higher power and increased magic -influence. - -Various members of the society indulge in short harangues, recounting -personal exploits in the performance of magic and exorcism, to which the -auditors respond in terms of gratification and exclamations of approval. -During these recitals the ushers, appointed for the purpose, leave the -inclosure by the western door to return in a short time with kettles of -food prepared for the midē´ feast. The ushers make four circuits of the -interior, giving to each person present a quantity of the contents of -the several vessels, so that all receive sufficient to gratify their -desires. When the last of the food has been consumed, or removed, the -midē´ drum is heard, and soon a song is started, in which all who desire -join. After the first two or three verses of the song are recited, a -short interval of rest is taken, but when it is resumed dancing begins -and is continued to the end. In this manner they indulge in singing and -dancing, interspersed with short speeches, until the approach of sunset, -when the members retire to their own wig´iwams, leaving the Midē´-wigân -by the western egress. - -The ushers, assisted by the chief Midē´, then remove the sacred post -from the inclosure and arrange the interior for new initiations, either -of a lower or higher class, if candidates have prepared and presented -themselves. In case there is no further need of meeting again at once, -the members of the society and visitors return upon the following day to -their respective homes. - -DESCRIPTIVE NOTES. - -The mī´gis shell employed in the second degree initiation is of the same -species as those before mentioned. At White Earth, however, some of the -priests claim an additional shell as characteristic of this advanced -degree, and insist that this should be as nearly round as possible, -having a perforation through it by which it may be secured with a strand -or sinew. In the absence of a rounded white shell a bead may be used as -a substitute. On Pl. XI, No. 4, is presented an illustration of the bead -(the second-degree mī´gis) presented to me on the occasion of my -initiation. - -With reference to the style of facial decoration resorted to in this -degree nearly all of the members now paint the face according to their -own individual tastes, though a few old men still adhere to the -traditional method previously described (pp. 180, 181). The candidate -usually adopts the style practiced by his preceptor, to which he is -officially entitled; but if the preceptor employed in the preparatory -instruction for the second degree be not the same individual whose -services were retained for the first time, then the candidate has the -privilege of painting his face according to the style of the preceding -degree. If he follow his last preceptor it is regarded as an exceptional -token of respect, and the student is not expected to follow the method -in his further advancement. - -A Midē´ of the second degree is also governed by his tutelary daimon; -e.g., if during the first fast and vision he saw a bear, he now prepares -a necklace of bear-claws, which is worn about the neck and crosses the -middle of the breast. He now has the power of changing his form into -that of a bear; and during that term of his disguise he wreaks vengeance -upon his detractors and upon victims for whose destruction he has been -liberally rewarded. Immediately upon the accomplishment of such an act -he resumes his human form and thus escapes identification and detection. -Such persons are termed by many “bad medicine men,” and the practice of -thus debasing the sacred teachings of the Midē´wiwin is discountenanced -by members of the society generally. Such pretensions are firmly -believed in and acknowledged by the credulous and are practiced by that -class of Shamans here designated as the Wâbĕnō´. - -In his history[15] Rev. Mr. Jones says: - - As the powwows always unite witchcraft with the application of their - medicines I shall here give a short account of this curious art. - - Witches and wizards are persons supposed to possess the agency of - familiar spirits from whom they receive power to inflict diseases on - their enemies, prevent good luck of the hunter and the success of the - warrior. They are believed to fly invisibly at pleasure from place to - place; to turn themselves into bears, wolves, foxes, owls, bats, and - snakes. Such metamorphoses they pretend to accomplish by putting on - the skins of these animals, at the same time crying and howling in - imitation of the creature they wish to represent. Several of our - people have informed me that they have seen and heard witches in the - shape of these animals, especially the bear and the fox. They say that - when a witch in the shape of a bear is being chased all at once she - will run round a tree or a hill, so as to be lost sight of for a time - by her pursuers, and then, instead of seeing a bear they behold an old - woman walking quietly along or digging up roots, and looking as - innocent as a lamb. The fox witches are known by the flame of fire - which proceeds out of their mouths every time they bark. - - Many receive the name of witches without making any pretensions to the - art, merely because they are deformed or ill-looking. Persons esteemed - witches or wizards are generally eccentric characters, remarkably - wicked, of a ragged appearance and forbidding countenance. The way in - which they are made is either by direct communication with the - familiar spirit during the days of their fasting, or by being - instructed by those skilled in the art. - - [Footnote 15: History of the Ojebway Indians, etc., London (1843?), - pp. 145, 146.] - -A Midē´ of the second degree has the reputation of superior powers on -account of having had the mī´gis placed upon all of his joints, and -especially because his heart is filled with magic power, as is shown in -Pl. III, No. 48. In this drawing the disk upon the breast denotes where -the mī´gis has been “shot” into the figure, the enlarged size of the -circle signifying “greater abundance,” in contradistinction to the -common designation of a mī´gis shown only by a simple spot or small -point. One of this class is enabled to hear and see what is transpiring -at a remote distance, the lines from the hands indicating that he is -enabled to grasp objects which are beyond the reach of a common person, -and the lines extending from the feet signifying that he can traverse -space and transport himself to the most distant points. Therefore he is -sought after by hunters for aid in the discovery and capture of game, -for success in war, and for the destruction of enemies, however remote -may be their residence. - -When an enemy or a rival is to be dealt with a course is pursued similar -to that followed when preparing hunting charts, though more powerful -magic medicines are used. In the following description of a pictograph -recording such an occurrence the Midē´, or rather the Wâbĕnō´, was of -the fourth degree of the Midē´wiwin. The indication of the grade of the -operator is not a necessary part of the record, but in this instance -appears to have been prompted from motives of vanity. The original -sketch, of which Fig. 24 is a reproduction, was drawn upon birch-bark by -a Midē´, in 1884, and the ceremony detailed actually occurred at White -Earth, Minnesota. By a strange coincidence the person against whom -vengeance was aimed died of pneumonia the following spring, the disease -having resulted from cold contracted during the preceding winter. The -victim resided at a camp more than a hundred miles east of the locality -above named, and his death was attributed to the Midē´’s power, a -reputation naturally procuring for him many new adherents and disciples. -The following is the explanation as furnished by a Midē´ familiar with -the circumstances: - - [Illustration: Fig. 24.--Midē´ destroying an enemy.] - - No. 1 is the author of the chart, a Midē´ who was called upon to take - the life of a man living at a distant camp. The line extending from - the midē´ to the figure at No. 9, signifies that his influence will - reach to that distance. - - No. 2, the applicant for assistance. - - Nos. 3, 4, 5, and 6, represent the four degrees of the Midē´wiwin (of - which the operator, in this instance, was a member). The degrees are - furthermore specifically designated by short vertical strokes. - - No. 7 is the midē´ drum used during the ceremony of preparing the - charm. - - No. 8 represents the body of the intended victim. The heart is - indicated, and upon this spot was rubbed a small quantity of - vermilion. - - No. 9 is the outline of a lake, where the subject operated upon - resided. - -War parties are not formed at this time, but mnemonic charts of songs -used by priests to encourage war parties, are still extant, and a -reproduction of one is given on Pl. XIII, D. This song was used by the -Midē´ priest to insure success to the parties. The members who intended -participating in the exhibition would meet on the evening preceding -their departure, and while listening to the words, some would join in -the singing while others would dance. The lines may be repeated ad -libitum so as to lengthen the entire series of phrases according to the -prevalent enthusiasm and the time at the disposal of the performers. The -war drum was used, and there were always five or six drummers so as to -produce sufficient noise to accord with the loud and animated singing of -a large body of excited men. This drum is, in size, like that employed -for dancing. It is made by covering with rawhide an old kettle, or -wooden vessel, from 2 to 3 feet in diameter. The drum is then attached -to four sticks, or short posts, so as to prevent its touching the -ground, thus affording every advantage for producing full and resonant -sounds, when struck. The drumsticks are strong withes, at the end of -each of which is fastened a ball of buckskin thongs. The following lines -are repeated ad libitum: - - [Illustration: Plate XIV. - Mnemonic Songs.] - - [Illustration] - Hu´-na-wa´-na ha´-wā, - un-do´-dzhe-na´ ha-we´-nĕ. - I am looking [feeling] for my paint. - [The Midē’s hands are at his medicine sack searching for his war - paint.] - - [Illustration] - Hĭa´-dzhi-mĭn-de´ non´-da-kō´, hō´, - They hear me speak of legs. - [Refers to speed in the expedition. To the left of the leg is the - arm of a spirit, which is supposed to infuse magic influence so as - to give speed and strength.] - - [Illustration] - Hu´-wa-ke´, na´, ha´, - He said, - [The Turtle Man´idō will lend his aid in speed. The turtle was one - of the swiftest man´idōs, until through some misconduct, Min´abō´zho - deprived him of his speed.] - - [Illustration] - Wa´-tshe, ha´, hwē, wa´-ka-te´, hē´, wa´-tshe, ha´, hwē´. - Powder, he said. - [The modern form of Wa´-ka-te´, he´, hwā´, is ma´-ka-dē´-hwa; other - archaic words occur also in other portions of this song. The phrase - signifies that the Midē´ Man´idō favors good results from the use of - powder. His form projects from the top of the Midē´ structure.] - - [Illustration] - Rest. A smoke is indulged in after which the song is resumed, - accompanied with dancing. - - [Illustration] - Sin-go´-na wa-kī´ na-ha´-ka - I made him cry. - [The figure is that of a turkey buzzard which the speaker shot.] - - [Illustration] - Te-wa´-tshi-me-kwe´-na, ha´, na-ke´-nan. - They tell of my powers. - [The people speak highly of the singer’s magic powers; a charmed - arrow is shown which terminates above with feather-web ornament, - enlarged to signify its greater power.] - - [Illustration] - He´-wĕ-ne-nis´-sa ma-he´-ka-nĕn´-na. - What have I killed, it is a wolf. - [By aid of his magic influence the speaker has destroyed a bad - man´idō which had assumed the form of a wolf.] - - [Illustration] - Sun´-gu-we´-wa, ha´, nīn-dēn´, tshi´-man-da´-kwa ha´na-nĭn-dēn´. - I am as strong as the bear. - [The Midē´ likens his powers to those of the Bear Man´idō, one of - the most powerful spirits; his figure protrudes from the top of the - Midē´wigân while his spirit form is indicated by the short lines - upon the back.] - - [Illustration] - Wa´-ka-na´-ni, hē´, wa´-ka-na´-ni. - I wish to smoke. - [The pipe used is that furnished by the promoter or originator of - the war party, termed a “partisan.” The Midē´ is in full accord with - the work undertaken and desires to join, signifying his wish by - desiring to smoke with the braves.] - - [Illustration] - He´-wa-hō´-a hai´-a-nē´ - I even use a wooden image. - [Effigies made to represent one who is to be destroyed. The heart is - punctured, vermilion or other magic powder is applied, and the death - of the victim is encompassed.] - - [Illustration] - Pa-kwa´ ma-ko-nē´ ā´, ō´, hē´, - ōsh-ke´-na-ko-nē´-a. - The bear goes round angry. - [The Bear Man´idō is angry because the braves are dilatory in going - to war. The sooner they decide upon this course, the better it will - be for the Midē´ as to his fee, and the chances of success are - greater while the braves are infused with enthusiasm, than if they - should become sluggish and their ardor become subdued.] - - -THIRD DEGREE. - - [Illustration: Fig. 25.--Diagram of Midē´wigân of the third degree.] - -The structure in which the third degree of the Midē´wiwin is conferred -resembles that of the two preceding, and an outline is presented in Fig. -25. In this degree three posts are erected, the first one resembling -that of the first degree, being painted red with a band of green around -the top. (Pl. XV, No. 1.) This is planted a short distance to the east -of the middle of the floor. The second post is also painted red, but has -scattered over its entire surface spots of white clay, each of about the -size of a silver quarter of a dollar, symbolical of the mī´gis shell. -Upon the top of this post is placed the stuffed body of an -owl--Kŏ-kó-kŏ-ō´. (Pl. XV, No. 2.) This post is planted a short distance -west of the first one and about midway between it and the third, which -last is erected within about 6 or 8 feet from the western door, and is -painted black. (Pl. XV, No. 3.) The sacred stone against which patients -are placed, and which has the alleged virtue of removing or expelling -the demons that cause disease, is placed upon the ground at the usual -spot near the eastern entrance (Fig. 25, No. 1). The Makwá Man´idō--bear -spirit--is the tutelary guardian of this degree. Cedar trees are planted -at each of the outer angles of the structure (Fig. 25, Nos. 6, 7, 8, 9). -The sudatory is erected about 100 yards due east of the main entrance of -the Midē´wigân, and is of the same size and for the same purpose as that -for the second degree. - - [Illustration: Plate XV. - Sacred Posts of Midē´wigân.] - -PREPARATION OF CANDIDATE. - -It is customary for the period of one year to elapse before a -second-degree Midē´ can be promoted, even if he be provided with enough -presents for such advancement. As the exacted fee consists of goods and -tobacco thrice the value of the fee for the first degree, few present -themselves. This degree is not held in as high estimation, relatively, -as the preceding one; but it is alleged that a Midē´’s powers are -intensified by again subjecting himself to the ceremony of being “shot -with the sacred mī´gis,” and he is also elevated to that rank by means -of which he may be enabled the better to invoke the assistance of the -tutelary guardian of this degree. - -A Midē´ who has in all respects complied with the preliminaries of -announcing to the chief Midē´ his purpose, gaining satisfactory evidence -of his resources and ability to present the necessary presents, and of -his proficiency in the practice of medical magic, etc., selects a -preceptor of at least the third degree and one who is held in high -repute and influence in the Midē´wiwin. After procuring the services of -such a person and making a satisfactory agreement with him, he may be -enabled to purchase from him some special formulæ for which he is -distinguished. The instruction embraces a résumé of the traditions -previously given, the various uses and properties of magic plants and -compounds with which the preceptor is familiar, and conversations -relative to exploits performed in medication, incantation, and exorcism. -Sometimes the candidate is enabled to acquire new “medicines” to add to -his list, and the following is a translation of the tradition relating -to the origin of ginseng (Aralia quinquefolia, Gr.), the so-called “man -root,” held in high estimation as of divine origin. In Fig. 3 is -presented a pictorial representation of the story, made by Ojibwa, -a Midē´ priest of White Earth, Minnesota. The tradition purports -to be an account of a visit of the spirit of a boy to the abode of -Dzhibai´Man´idō, “the chief spirit of the place of souls,” called -Ne´-ba-gi´-zis, “the land of the sleeping sun.” - -There appears to be some similarity between this tradition and that -given in connection with Pl. V, in which the Sun Spirit restored to -life a boy, by which act he exemplified a portion of the ritual of the -Midē´wiwin. It is probable therefore that the following tradition is a -corruption of the former and made to account for the origin of “man -root,” as ginseng is designated, this root, or certain portions of it, -being so extensively employed in various painful complaints. - - Once an old Midē´, with his wife and son, started out on a hunting - trip, and, as the autumn was changing into winter, the three erected a - substantial wig´iwam. The snow began to fall and the cold increased, - so they decided to remain and eat of their stores, game having been - abundant and a good supply having been procured. The son died; - whereupon his mother immediately set out for the village to obtain - help to restore him to life, as she believed her father, the chief - priest of the Midē´-wiwin, able to accomplish this. - - When the woman informed her father of the death of her son, her - brother, who was present, immediately set out in advance to render - assistance. The chief priest then summoned three assistant Midē´, and - they accompanied his daughter to the place where the body of his dead - grandson lay upon the floor of the wig´iwam, covered with robes. - - The chief Midē´ placed himself at the left shoulder of the dead boy, - the next in rank at the right, while the two other assistants - stationed themselves at the feet. Then the youngest Midē´--he at the - right foot of the deceased--began to chant a midē´ song, which he - repeated a second, a third, and a fourth time. - - When he had finished, the Midē´ at the left foot sang a midē´ song - four times; then the Midē´ at the right shoulder of the body did the - same, after which the chief Midē´ priest sang his song four times, - whereupon there was a perceptible movement under the blanket, and as - the limbs began to move the blanket was taken off, when the boy sat - up. Being unable to speak, he made signs that he desired water, which - was given to him. - - The four Midē´ priests then chanted medicine songs, each preparing - charmed remedies which were given to the boy to complete his recovery. - The youngest Midē´, standing at the foot of the patient, gave him four - pinches of powder, which he was made to swallow; the Midē´ at the left - foot did the same; then the Midē´ at the right shoulder did likewise, - and he, in turn, was followed by the chief priest standing at the left - shoulder of the boy; whereupon the convalescent immediately recovered - his speech and said that during the time that his body had been in a - trance his spirit had been in the “spirit land,” and had learned of - the “grand medicine.” - - The boy then narrated what his spirit had experienced during the - trance, as follows: “Gi´-gi-min´-ĕ-go´-min mi-dē´-wi-wĭn mi-dē´ - man´-i-dō´ ‘n-gi-gĭn´-o-a-mâk ban-dzhi´-ge´-o-we´-ân - ta´-zi-ne´-zho-wak´ ni-zha´-nĕ-zak, kĭ-wi´-de-gĕt´ - mi´-o-pi´-ke´-ne-bŭi´-yan ka-ki´-nĕ ka-we´-dĕ-ge´ mi´-o-wŏk-pi´ - i-kan´-o-a-mag´-ĭ-na mi-dē´ man´i-dō wi-we´-ni-tshi mi-dē´-wi-wĭn, - ki´-mi-mâ´-dĭ-si-win´-in-ân´ ki-mi´-nĭ-go-nan´ ge-on´-dĕ-na-mŏngk - ki´-mi-mâ´-di-si´-wa-in-an´; ki´-ki-no´-a-mag´-wi-nan´ mash´-kĭ-ki - o-gi´-mi-ni´-go-wan´ o-dzhi-bi´-gân gi-me´-ni-na-gŭk´ - mash´-kĭ-ki-wa´-boⁿ shtĭk-wan´-a-ko-se´-an o-ma´-mâsh´-kĭ-ki - ma´-gi-ga´-to ki´-ka-ya-tōn.” - -The following is a translation: - - “He, the chief spirit of the Midē´ Society, gave us the “grand - medicine,” and he has taught us how to use it. I have come back from - the spirit land. There will be twelve, all of whom will take wives; - when the last of these is no longer without a wife, then will I die. - That is the time. The Midē´ spirit taught us to do right. He gave us - life and told us how to prolong it. These things he taught us, and - gave us roots for medicine. I give to you medicine; if your head is - sick, this medicine put upon it, you will put it on.” - -The revelation received by the boy was in the above manner imparted -to the Indians. The reference to twelve--three times the sacred number -four--signifies that twelve chief priests shall succeed each other -before death will come to the narrator. It is observed, also, that a -number of the words are archaic, which fact appears to be an indication -of some antiquity, at least, of the tradition. - -The following are the principal forms in which a Midē´ will utilize -Aralia quinquefolia, Gr., ginseng--Shtĕ´-na-bi-o´-dzhi-bik: - - 1. Small quantities of powdered root are swallowed to relieve - stomachic pains. - - 2. A person complaining with acute pains in any specific part of - the body is given that part of the root corresponding to the part - affected; e.g., for pleurisy, the side of the root is cut out, and - an infusion given to relieve such pains; if one has pains in the - lower extremities, the bifurcations of the root are employed; - should the pains be in the thorax, the upper part of the root-- - corresponding to the chest--is used in a similar manner. - -INITIATION OF CANDIDATE. - -As the candidate for promotion has acquired from his Midē´ friends such -new information as they choose to impart, and from his instructor all -that was practicable, he has only to await the day of ceremony to be -publicly acknowledged as a third-degree Midē´. As this time approaches -the invitation sticks are sent to the various members and to such -non-resident Midē´ as the officiating priests may wish to honor. On or -before the fifth day previous to the meeting the candidate moves to the -vicinity of the Midē´wigân. On that day the first sweat bath is taken, -and one also upon each succeeding day until four baths, as a ceremony of -purification, have been indulged in. On the evening of the day before -the meeting his preceptor visits him at his own wig´iwam when, with the -assistance of friends, the presents are collected and carried to the -Midē´-wigân and suspended from the transverse poles near the roof. The -officiating priests may subsequently join him, when smoking and singing -form the chief entertainment of the evening. - -By this time numerous visitors have gathered together and are encamped -throughout the adjacent timber, and the sound of the drum, where dancing -is going on, may be heard far into the night. - -Early on the morning of the day of the ceremonies the candidate goes -to the sudatory where he first awaits the coming of his preceptor and -later the arrival of the Midē´ priests by whom he is escorted to the -Midē´wigân. With the assistance of the preceptor he arranges his gift of -tobacco which he takes with him to the sacred inclosure, after which a -smoke offering is made, and later Midē´ songs are chanted. These may be -of his own composition as he has been a professor of magic a sufficient -lapse of time to have composed them, but to give evidence of superior -powers the chief, or some other of the officiating priests, will perhaps -be sufficiently inspired to sing. The following was prepared and chanted -by one of the Midē´ priests at the third-degree meeting at White Earth, -Minnesota, and the illustration in Pl. XIV, A, is a reproduction of the -original. The words, with translation, are as follows: - - [Illustration] - - Ni-ka´-ni-na man´-do-na-mō´-a. - My friend I am shooting into you in trying to hit the mark. - [The two arms are grasping the mī´gis, which he the Midē´ is going - to shoot into the body of the candidate. The last word means, - literally, trying to hit the mark at random.] - - [Illustration] - Me-kwa´-me-sha-kwak´, mi-tē´-wi-da´. - While it is clear let us have it, the “grand medicine.” - [The Midē´ arm, signified by the magic zigzag lines at the lower end - of the picture, reaches up into the sky to keep it clear; the rain - is descending elsewhere as indicated by the lines descending from - the sky at the right and left.] - - [Illustration] - Rest. - During this interval a smoke offering is made. - - [Illustration] - Mi-sha´-kwi-tō-nĭ mī´-gĭs-sĭm´. - As clear as the sky [is] my mī´gis. - [The figure represents the sacred mī´gis, as indicated by the short - lines radiating from the periphery. The mī´gis is white and the - clear sky is compared to it.] - - [Illustration] - Sōn´-gi-mi-dē´ wi-ka´-ne, hē´, - Wi-nō´-a man´-i-dō´-wi-dzhī´-id-e´-zhi-wât. - Take the “grand medicine” strong, as they, together - with the “Great Spirit,” tell me. - [The candidate is enjoined to persevere in his purpose. The - associate Midē´ are alluded to, as also Ki´tshi Man´idō, who urge - his continuance and advancement in the sacred society. The arm - reaches down to search for the sacred mī´gis of the fourth degree-- - designated by four vertical lines--which is, as yet, hidden from - the person addressed.] - - [Illustration] - Hwa´-ba-mi-dē´, hwa´-ba-mi-dē´, - Na´-wa-kin-tē´. - He who sees me, he who sees me, stands on the middle of the earth. - [The human figure symbolizes Ki´tshi Man´idō; the magic lines cross - his body, while his legs rest upon the outline of the Midē´wigân. - His realm, the sky, reaches from the zenith to the earth, and he - beholds the Midē´ while chanting and conducting the Midē´wiwin.] - - [Illustration] - Man´-i-dō´ wi´-ka-ni´ ni-mi-dē´. - To the spirit be a friend, my Midē´. - [The speaker enjoins the candidate to be faithful to his charge, and - thus a friend to Ki´tshi Man´idō, who in return will always assist - him. The figure holds a mī´gis in its right hand, and the Midē´ drum - in its left.] - -The greater number of words in the preceding text are of an archaic -form, and are presented as they were chanted. The several lines may be -repeated ad libitum to accord with the feeling of inspiration which the -singer experiences, or the amount of interest manifested by his hearers. - - [Illustration: Plate XVI. - Mnemonic Songs.] - -All the members of the society not officially inducting the candidate -have ere this entered the Midē´wigân and deposited their invitation -sticks near the sacred stone, or, in the event of their inability to -attend, have sent them with an explanation. The candidate, at the -suggestion of the Midē´ priest, then prepares to leave the sudatory, -gathers up the tobacco, and as he slowly advances toward the Midē´ -inclosure his attendants fall into the procession according to their -office. The priests sing as they go forward, until they reach the -entrance of the Midē´wigân, where the candidate and his preceptor halt, -while the remainder enter and take their stations just within the door, -facing the west. - -The drummers, who are seated in the southwestern angle of the inclosure, -begin to drum and sing, while the candidate is led slowly around the -exterior, going by the south, thus following the course of the sun. Upon -the completion of the fourth circuit he is halted directly opposite the -main entrance, to which his attention is then directed. The drumming and -singing cease; the candidate beholds two Midē´ near the outer entrance -and either side of it. These Midē´ represent two malevolent man´idō and -guard the door against the entrance of those not duly prepared. The one -upon the northern side of the entrance then addresses his companion in -the following words: I´-ku-tan ka´-wi-nad´-gĭ wa´-na-mâ´-sĭ -ē´-zhĭ-gĭ´-nĭ-gĕd--“Do you not see how he is formed?” To which the other -responds: O-da´-pĭ-nŏ´ ke´-no-wĭn-dŭng shkwan´-dĭm--“Take care of it, -the door;” [i.e., guard the entrance.] The former then again speaks to -his companion, and says: Ka-wīn´-nĭ-na-ga´ -wâ´-ba-ma´-si-ba´-shĭ-gi´-ne-gēt´--“Do you not see how he carries the -goods?” The Midē´ spoken to assents to this, when the preceptor takes -several pieces of tobacco which he presents to the two guards, whereupon -they permit the candidate to advance to the inner entrance, where he is -again stopped by two other guardian man´idō, who turn upon him as if to -inquire the reason of his intrusion. The candidate then holds out two -parcels of tobacco and says to them: O-da´-pin a-sē´-ma--“Take it, the -tobacco,” whereupon they receive the gift and stand aside, saying: -Kun´-da-dan--“Go down;” [i.e., enter and follow the path.] As the -candidate is taken a few steps forward and toward the sacred stone, four -of the eight officiating priests receive him, one replacing the -preceptor who goes to the extreme western end there to stand and face -the east, where another joins him, while the remaining two place -themselves side by side so as to face the west. - -It is believed that there are five powerful man´idōs who abide within -the third-degree Midē´wigân, one of whom is the Midē´ man´idō--Ki´tshi -Man´idō--one being present at the sacred stone, the second at that part -of the ground between the sacred stone and the first part where the -gifts are deposited, the remaining three at the three degree posts. - -As the candidate starts and continues upon his walk around the interior -of the inclosure the musicians begin to sing and drum, while all those -remaining are led toward the left, and when opposite the sacred stone -he faces it and is turned round so that his back is not toward it in -passing; the same is done at the second place where one of the spirits -is supposed to abide; again at first, second, and third posts. By this -time the candidate is at the western extremity of the structure, and as -the second Midē´ receives him in charge, the other taking his station -beside the preceptor, he continues his course toward the north and east -to the point of departure, going through similar evolutions as before, -as he passes the three posts, the place of gifts and the sacred stone. -This is done as an act of reverence to the man´idōs and to acknowledge -his gratitude for their presence and encouragement. When he again -arrives at the eastern extremity of the inclosure he is placed between -the two officiating Midē´, who have been awaiting his return, while his -companion goes farther back, even to the door, from which point he -addresses the other officiating Midē´ as follows: - - Mĭs-sa´-a-shi´-gwa wi-kan´-da´-we-an´, mĭs-sa´-a-shi´-gwa - Now is the time [I am] telling [--advising,] now is the time - - wī´-di-wa´-mŏk wi-un´-o-bē-ŏg. - to be observed [I am] ready to make him sit down. - -Then one of the Midē´ priests standing beside the candidate leads him to -the spot between the sacred stone and the first-degree post where the -blankets and other goods have been deposited, and here he is seated. -This priest then walks slowly around him singing in a tremulous manner -wa´, hĕ´, hĕ´, hĕ´, hĕ´, hĕ´, hĕ´, hĕ´, returning to a position so -as to face him, when he addresses him as follows: Mĭs-sa´-a-shi´-gwa -pŏ´-gŭ-sĕ-ni´mi-nan´ au´-u-sa´ za-a´-da-win´ man´-i-dō mī´-gis. -Na´-pish-gatsh di-mâ´-gĭ-sĭ ĕ-nĕ´-nĭ-mi-an pi´-sha-gâ-an-da-i´ -na´-pish-gatsh tshi-skwa´-di-na-wâd´ dzhi-ma´-dzhi-a-ka´-ma-da-mân -bi-mâ´-dĭs-si´-an. - -The following is a free translation: - - The time has arrived for you to ask of the Great Spirit this - “reverence” i.e., the sanctity of this degree. I am interceding in - your behalf, but you think my powers are feeble; I am asking him to - confer upon you the sacred powers. He may cause many to die, but I - shall henceforth watch your course of success in life, and learn if he - will heed your prayers and recognize your magic power. - -At the conclusion of these remarks three others of the officiating Midē´ -advance and seat themselves, with their chief, before the candidate. The -Midē´ drum is handed to the chief priest, and after a short prelude of -drumming he becomes more and more inspired, and sings the following -Midē´ song, represented pictorially, also on Pl. XIV, B. - - [Illustration] - Man´-i-dō´ we-da´, man´-i-dō´ gi-dō´ we-do´-nĭng. - Let us be a spirit, let the spirit come from the mouth. - [The head is said to signify that of a Midē´, who is about to sing.] - - [Illustration] - Nin´-de-wen´-don zha´-bon-dĕsh´-kâⁿ-mân´. - I own this lodge, through which I pass. - [The speaker claims that he has been received into the degree of the - Midē´wiwin to which he refers. The objects on the outer side of the - oblong square character represent spirits, those of the bear.] - - [Illustration] - Ân´-dzhe-ho ĭ´-a-ni´ o-gēn´, hwe´-ō-ke´, hwe´-ō-ke´. - Mother is having it over again. - [The reference is to the earth, as having the ceremony of the “grand - medicine” again.] - - [Illustration] - Ni´-ka-nan ni´-go-sân, ni´-go-sân´ - ni-ka´-ni-san´, man´-i-dō´ wi-dzhig´ - nin-go-sân´ an-i-wa´-bi-dzhig ni-ka´. - Friends I am afraid, I am afraid, friends, of the spirits sitting - around me. - [The speaker reaches his hand toward the sky, i.e., places his faith - in Ki´tshi Man´idō who abides above.] - - [Illustration] - Ya´-ki-no´-sha-me´-wa, ya´-ki-no´-sha-me´-wa, - ya-ki-no-si-ka-ne, ya-ki-no-si-ka-ne, - hē´, ki´-no-sha´-we-wa´. - I am going, with medicine bag, to the lodge. - [The object represents an otter skin Midē´ sack, the property of the - speaker.] - - [Illustration] - Ya´-be-kai´-a-bi, ya´-be-kai´-a-bi, hē´-ā´, hē´-ā´, - ya´-be-kai´-a-bi, ya´-be-kai´-a-bi, hē´-ā´, hē´ā´, - wa´-na-he´-ni´-o-ni´, ya´-be-kai´-o-bik´. - We are still sitting in a circle. - [A Midē´ sitting within the Midē´wigân; the circle is shown.] - - [Illustration] - A-ya´-a-bi-ta´ pa´-ke-zhĭk´, ū´, hū´, a´, - Half the sky - [The hand is shown reaching toward the sky, imploring the assistance - of Ki´tshi Man´idō that the candidate may receive advancement in - power. He has only two degrees, one-half of the number desired.] - - [Illustration] - Ba´-be-ke´ o´-gi-mân nish´-a-we, hē´, - ne´-me-ke-hē´, nish´-a-we´-ni-mĭk o´-gi-mân. - The spirit has pity on me now, - [The “Great Spirit” is descending upon the Midē´wigân, to be present - during the ceremony.] - - [Illustration] - Nin-dai´-a, nin-dai´-a, ha´, - we´-ki-ma´, ha´, wâ-no-kwe´. - In my heart, in my heart, I have the spirit. - [The hand is holding the mī´gis, to which reference is made.] - - [Illustration] - I-ke´-u-ha´-ma man-ta-na´-ki-na ni-ka´-ni - I take the earth, my Midē´ friends. - [The earth furnishes the resources necessary to the maintenance of - life, both food and medicines.] - - [Illustration] - Wi´-a-ya´-din shin-da´, hān´, - man-da´-ha-ni´, o-hō´ ni-bĭ´. - Let us get him to take this water. - [The figure sees medicine in the earth, as the lines from the eyes - to the horizontal strokes indicate.] - - [Illustration] - Hŭe´-shĭ-shi-kwa´-ni-an nin-ga´-ga-mūn´. - I take this rattle. - [The rattle is used when administering medicine.] - - [Illustration] - Wi-wa´-ba-mi´na hē´-na ko´-ni-a´-ni, ka´, - ko´-ni-a´-ho-nā´, nī´, kā´. - See how I shine in making medicine. - [The speaker likens himself to the Makwa´ Man´idō, one of the most - powerful Midē´ spirits. His body shines as if it were ablaze with - light--due to magic power.] - -This song is sung ad libitum according to the inspired condition of the -person singing it. Many of the words are archaic, and differ from the -modern forms. - -Then the officiating priests arise and the one lowest in rank grasps his -Midē´ sack and goes through the gestures, described in connection with -the previous degrees, of shooting into the joints and forehead of the -candidate the sacred mī´gis. At the attempt made by the chief priest the -candidate falls forward apparently unconscious. The priests then touch -his joints and forehead with the upper end of their Midē´ sacks -whereupon he recovers and rises to a standing posture. The chief then -addresses him and enjoins him to conduct himself with propriety and in -accordance with the dignity of his profession. The following is the -text, viz: Gi-gan´-bis-sĭn dau´-gē-in´-ni-nân´ kish-bin´-bish-in -dau´-o-ân-nĭn da´-ki-ka-wa´-bi-kwe ga´-kĭ-ne ke-ke´-wi-bi´-na-mōn -ki-ma´-dzhĭ-zhi we´-bĭ-zi-wĭn´. - -The translation is as follows: “You heed to what I say to you; if you -are listening and will do what is right you will live to have white -hair. That is all; you will do away with all bad actions.” - -The Midē´ priest second in rank then says to the candidate: -Ke´-go-wi´-ka-za´-gi-to-wa´-kin ki-da´-no-ka´tshĭ-gân kai-ē´-gi-gīt´ -a-sē´-ma, kai´-e-mī´-dzĭm, which signifies: “Never begrudge your goods, -neither your tobacco, nor your provisions.” To this the candidate -responds ēⁿ´--yes, by this signifying that he will never regret what -he has given the Midē´ for their services. The candidate remains -standing while the members of the society take seats, after which he -goes to the pile of blankets, skins, and other presents, and upon -selecting appropriate ones for the officiating priests he carries them -to those persons, after which he makes presents of less value to all -other Midē´ present. Tobacco is then distributed, and while all are -preparing to make an offering to Ki´tshi Man´idō of tobacco, the newly -accepted member goes around to each, member present, passes his hands -downward over the sides of the Midē’s head and says: - - Mi-gwĕtsh´ ga´shi-tō´-win bi-ma´-dĭ-si-wīn´, - Thanks for giving to me life, - -then, stepping back, he clasps his hands and bows toward the Midē´, -adding: Ni-ka´-ni, ni-ka´-ni, ni-ka´-ni, ka-na´,--“My Midē´ friend, my -Midē´ friend, my Midē´ friend, friend.” To this the Midē´ responds in -affirmation, hau´, ēⁿ´--yes. - -The new member then finds a seat on the southern side of the -inclosure, whereupon the ushers--Midē´ appointed to attend to outside -duties--retire and bring in the vessels of food which are carried around -to various persons present, four distinct times. - -The feast continues for a considerable length of time, after which the -kettles and dishes are again carried outside the Midē´wi-gân, when all -who desire indulge in smoking. Midē´ songs are chanted by one of the -priests, the accompanying, reproduced pictorially in Pl. XIV C, being an -example. The lines, as usual, are repeated ad libitum, the music being -limited to but few notes, and in a minor key. The following are the -words with translation: - - [Illustration] - He´-ne-wi´-a ni´-na mi´-si-man´-i-dē-ge´ - Their bodies shine over the world - he-wa´-we-a´-ne-kan´. - unto me as unto you, my Midē´ friend. - [This refers to the sun, and moon, whose bodies are united in the - drawing.] - - [Illustration] - Ma´-na-wi-na´ hai´-e-ne-hā´ be-wa´-bik-kun kan-din´-a-we. - Your eyes see them both eyes made of iron, piercing eyes. - [The figure is that of the crane, whose loud, far-reaching voice is - indicated by the short lines radiating from the mouth. The eyes of - the crane Man´idō are equally penetrating.] - - [Illustration] - Ta-be´-nĕ-wa´ he-shi-wa´, hā´ ma´-si-ni´-ni-he´-shi-wa´, hā´. - Calm it leads you to guides you to your food. - [Knowledge of superior powers gained through familiarity with the - rites of the Midē´wiwin is here referred to. The figure points to - the abode of Ki´tshi Man´idō; three short lines indicating three - degrees in the Midē´wiwin, which the candidate has taken.] - - [Illustration] - Ha-nin´-di he-bik´-kĭn-he´ man´-i-dō ni-kan´ - Whence does he rise spirit Midē´ friend - wa-ba-nŭnk´, mi-dē´-man´-i-dō wa-ba-nŭnk´. - from the east, midē´ man´idō from the east. - [The hand reaches up as in making the gesture for rising sun or day, - the “sky lines” leaning to the left, or east; one making signs is - always presumed to face the south, and signs referring to periods of - day, sun, sunrise, etc., are made from the left side of the body.] - - [Illustration] - Rest. - - [Illustration] - Wa-dzhi-wan´, wa-dzhi-wan´-na, - Wa-dahi-wan´ ni-ka´-na-hē´. - There is a mountain, there is a mountain, - There is a mountain, my friends. - [The upright outline represents a mountain upon which a powerful - Midē´ is seated, symbolical of the distinction attainable by a - Midē´.] - - [Illustration] - - Wa´-bĕ-ku´ĕ-be-a´, wa´-bĕ-ku´-ĕ-be-a´, - Shot it was, shot it was - na´-bĕ-ku´-ĕ-be-a´ man´-i-dō´-´a nĭn-dē´. - and it hit body, your man´ido your heart. - man´-i-dō´-a nin-dē´. - man´ido your heart. - [The Mī´gis is represented in the illustration by the small rings; - the arrow indicating that it was “shot” with velocity.] - - [Illustration] - Hwe´-kwo-nin´-na-ta, ki-wī´-kash´-ka-man; - En-do´-ge-mā´ wesh´-in-ē´. - What am I going around? - I am going around the Midē´wigân. - [The oblong structure represents the Midē´wigân. The otter-skin - Midē´ sack is taken around it, as is shown by the outline of that - animal and the line or course indicated. The Makwa´ Man´idō (bear - spirit) is shown at the left, resting upon the horizontal line, the - earth, below which are magic lines showing his power, as also the - lines upon the back of the bear. The speaker compares himself to the - bear spirit.] - - [Illustration] - Nen´-do-ne´-ha-mān-ni´ nī´-ŏ, - What am I looking at. - [The figure denotes a leg, signifying powers of transporting one’s - self to remote places; the magic power is indicated by the three - transverse lines and the small spots, the mī´gis, upon it.] - - [Illustration] - Ba´bin-ke´-en non´-do-wa-wē´, hī´, - I soon heard him, the one who - did not listen to them. - [The Midē´, as a superior personage, is shown by having the horns - attached to the head. The line of hearing has small rings, at - intervals, indicating that something is heard.] - - [Illustration] - Hin´-ta-na´-wi ni-ka´-na-gi´, ē´, hē´, - pī´-na-nī´, hin´-ta-na´-wi ni-ka´-na-ga´ na´-ge-ka-na´ ē´, hē´. - The Nika´ni are finding fault with me, inside of my lodge. - [The arm at the side of the Midē´wigân points to the interior, the - place spoken of.] - - [Illustration] - Oⁿsh´-koⁿsh-na-nā´ pi-na´-wa niⁿ-bosh´-i-na´-na. - With the bear’s claws I almost hit him. - [The Midē´ used the bear’s claw to work a charm, or exorcism, and - would seem to indicate that he claimed the powers of a Wâbĕnō´. The - one spoken of is an evil man´idō, referred to in the preceding line, - in which he speaks of having heard him.] - -At the conclusion of this protracted ceremony a few speeches may be made -by a Midē´, recounting the benefits to be enjoyed and the powers wielded -by the knowledge thus acquired, after which the chief priest intimates -to his colleagues the advisability of adjourning. They then leave the -Midē´wigân by the western door, and before night all movable accessories -are taken away from the structure. - -The remainder of the evening is spent in visiting friends, dancing, -etc., and upon the following day they all return to their respective -homes. - -DESCRIPTIVE NOTES. - -Although the mī´gis shell of the several degrees is generally of the -same species, some of the older Midē´ priests claim that there were -formerly specific shells, each being characteristic and pertaining -specially to each individual grade. The objects claimed by Sika´s-sigĕ -as referring to the third degree are, in addition to the Cypræa monata, -L., a piece of purple wampum, and one shell of elongated form, both -shown on Pl. XI, Nos. 3 and 5, respectively. - -The fact of a Midē´ having been subjected to “mī´gis shooting” for the -third time is an all-sufficient reason to the Indian why his powers are -in a corresponding manner augmented. His powers of exorcism and -incantation are greater; his knowledge and use of magic medicines more -extended and certain of effect; and his ability to do harm, as in the -capacity of a Wâbĕnō´, is more and more lauded and feared. He becomes -possessed of a greater power in prophecy and prevision, and in this -state enters the class of personages known as the Jĕs´sakkīd´, or -jugglers. His power over darkness and obscurity is indicated on Pl. III, -A, No. 77, upon which the head, chest, and arms are represented as being -covered with lines to designate obscurity, the extended arms with -outstretched hands denoting ability to grasp and control that which is -hidden to the eye. - - [Illustration: Fig. 26.--Jĕs´sakkân´ or juggler’s lodge.] - -The Jĕs´sakkīd´ and his manner of performing have already been -mentioned. This class of sorcerers were met with by the Jesuit Fathers -early in the seventeenth century, and referred to under various -designations, such as jongleur, magicien, consulteur du manitou, etc. -Their influence in the tribe was recognized, and formed one of the -greatest obstacles encountered in the Christianization of the Indians. -Although the Jĕs´sakkīd´ may be a seer and prophet as well as a -practitioner of exorcism without becoming a member of the Midē´wiwin, -it is only when a Midē´ attains the rank of the third degree that he -begins to give evidence of, or pretends to exhibit with any degree of -confidence, the powers accredited to the former. The structure erected -and occupied by the Jĕs´sakkīd´ for the performance of his powers as -prophet or oracle has before been described as cylindrical, being made -by planting four or more poles and wrapping about them sheets of birch -bark, blankets, or similar material that will serve as a covering. This -form of structure is generally represented in pictographic records, as -shown in Fig. 26. - - [Illustration: Fig. 27.--Jĕs´sakkân´, or juggler’s lodge.] - - [Illustration: Fig. 28.--Jĕs´sakkân´, or juggler’s lodge.] - - [Illustration: Fig. 29.--Jĕs´sakkân´, juggler’s lodge.] - -The accompanying illustrations, Figs. 27, 28, and 29, reproduced from -birch-bark etchings, were the property of Jĕs´sakkīd´, who were also -Midē´ of the third and fourth degrees. It will be noticed that the -structure used by them is in the form of the ordinary wig´iwam, as their -profession of medical magic is apparently held in higher esteem than the -art of prophecy; their status and claims as Jĕs´sakkīd´ being indicated -by the great number of ma´nidōs which they have the power of invoking. -These man´idōs, or spirits, are indicated by the outline of their -material forms, the heart being indicated and connected with the -interior of the structure to show the power of the Jĕs´sakkīd´ over the -life of the respective spirits. The Thunder-bird usually occupies the -highest position in his estimation, and for this reason is drawn -directly over the wig´iwam. The Turtle is claimed to be the man´idō who -acts as intermediary between the Jĕs´sakkīd´ and the other man´idōs, and -is therefore not found among the characters on the outside of the -wig´iwam, but his presence is indicated within, either at the spot -marking the convergence of the “life lines,” or immediately below it. -Fig. 30 is a reproducton of an etching made by a Jĕs´sakkīd´ at White -Earth, Minnesota. The two curved lines above the Jĕs´sakkan´ represent -the sky, from which magic power is derived, as shown by the waving line -extending downward. The small spots within the structure are “magic -spots,” i.e., the presence of man´idōs. The juggler is shown upon the -left side near the base. When a prophet is so fortunate as to be able to -claim one of these man´idōs as his own tutelary daimon, his advantage in -invoking the others is comparatively greater. Before proceeding to the -Jĕs´sakkân´--or the “Jugglery,” as the Jĕs´sakkīd´ wig´iwam is commonly -designated, a prophet will prepare himself by smoking and making an -offering to his man´idō, and by singing a chant, of which an example is -presented on Pl. XIV, D. It is a reproduction of one made by a -Jĕs´sakkīd´ who was also a Midē´ of the third degree. Each line is -chanted as often as may be desired, or according to the effect which it -may be desirable to produce or the inspired state of the singer. - - [Illustration: Fig. 30.--Jĕs´sakkân´, or juggler’s lodge.] - - [Illustration] - Me-we´-yan, ha´, ha´, ha´, - I go into the Jĕs´sakkan´ to see the medicine. - [The circle represents the Jĕs´sakkīd´ as viewed from above; the - short lines denote the magic character of the structure, and the - central ring, or spot, the magic stone used by the prophet who - appears entering from the side.] - - [Illustration] - Tschi-nun´-dōn´, he´, he´, he´, he´, - I was the one who dug up life. - [The Otter Man´idō emerging from the Midē´wigân; he received it from - Ki´tshi Mani´dō.] - - [Illustration] - Ni´ka-nī´ we-do-koⁿ´-a, ha´, ha´, - The spirit put down medicine on earth to grow. - [The sacred or magic lines descending to the earth denote - supernatural origin of the mī´gis, which is shown by the four - small rings. The short lines at the bottom represent the ascending - sprouts of magic plants.] - - [Illustration] - Te-ti-ba´-tshi mŭt´-â-wit´, tē´, hē´, hē´, - I am the one that dug up the medicine. - [The otter shown emerging from the jugglery. The speaker represents - himself “like unto the Otter Man´idō.”] - - [Illustration] - Ki´waⁿ-win´-da ma´-kwa-nan´, na´, ha´, - I answer my brother spirit. - [The Otter Man´idō responds to the invocation of the speaker. The - diagonal line across the body signifies the “spirit character” of - the animal.] - - [Illustration] - Rest or pause. - - [Illustration] - Wa´-a-so´-at wĕn´-ti´-na-man, ha´, ha, - The spirit has put life into my body. - [The speaker is represented as being in the Midē´-wigân, where - Ki´tshi Man´idō placed magic power into his body; the arms denote - this act of putting into his sides the mī´gis. The line crossing the - body denotes the person to be possessed of supernatural power.] - - [Illustration] - Ki-to´-na-bi´-in, nē´, hē´, hē´, - This is what the medicine has given us. - [The Midē´wigân, showing on the upper line the guardian man´idōs.] - - [Illustration] - Ni´-sha-we´-ni-bĭ-ku´, hū´, hū´, hē´, - I took with two hands what was thrown down to us. - [The speaker grasped life, i.e., the migīs´, to secure the - mysterious power which he professes.] - -In addition to the practice of medical magic, the Jĕs´sakkīd´ sometimes -resorts to a curious process to extract from the patient’s body the -malevolent beings or man´idōs which cause disease. The method of -procedure is as follows: The Jĕs´sakkīd´ is provided with four or more -tubular bones, consisting of the leg bones of large birds, each of the -thickness of a finger and 4 or 5 inches in length. After the priest has -fasted and chanted prayers for success, he gets down upon all fours -close to the patient and with his mouth near the affected part. After -using the rattle and singing most vociferously to cause the evil man´idō -to take shelter at some particular spot, so that it may be detected and -located by him, he suddenly touches that place with the end of one of -the bones and immediately thereafter putting the other end into his -mouth, as if it were a cigar, strikes it with the flat hand and sends it -apparently down his throat. Then the second bone is treated in the same -manner, as also the third and fourth, the last one being permitted to -protrude from the mouth, when the end is put against the affected part -and sucking is indulged in amid the most violent writhings and -contortions in his endeavors to extract the man´idō. As this object is -supposed to have been reached and swallowed by the Jĕs´sakkīd´ he crawls -away to a short distance from the patient and relieves himself of the -demon with violent retchings and apparent suffering. He recovers in a -short time, spits out the bones, and, after directing his patient what -further medicine to swallow, receives his fee and departs. Further -description of this practice will be referred to below and illustrated -on Pl. XVIII. - -The above manner of disposing of the hollow bones is a clever trick and -not readily detected, and it is only by such acts of jugglery and other -delusions that he maintains his influence and importance among the -credulous. - - [Illustration: Fig. 31.--Jĕs´sakkīd´ curing woman.] - -Fig. 31 represents a Jĕs´sakkīd´ curing a sick woman by sucking the -demon through a bone tube. The pictograph was drawn upon a piece of -birch bark which was carried in the owner’s Midē´ sack, and was intended -to record an event of importance. - - No. 1 represents the actor, holding a rattle in hand. Around his head - is an additional circle, denoting quantity (literally, more than an - ordinary amount of knowledge), the short line projecting to the - right indicating the tube used. - - No. 2 is the woman operated upon. - - [Illustration: Fig. 32.--Jĕs´sakkīd´ curing man.] - -Fig. 32 represents an exhibition by a Jĕs´sakkīd´, a resident of White -Earth, Minnesota. The priest is shown in No. 1 holding his rattle, the -line extending from his eye to the patient’s abdomen signifying that he -has located the demon and is about to begin his exorcism. No. 2 is the -patient lying before the operator. - - -FOURTH DEGREE. - - [Illustration: Fig. 33.--Diagram of Midē´wigân of the fourth degree.] - -The Midē´wigân, in which this degree is conferred, differs from the -preceding structures by having open doorways in both the northern and -southern walls, about midway between the eastern and western extremities -and opposite to one another. Fig. 33 represents a ground plan, in which -may also be observed the location of each of the four Midē´ posts. Fig. -34 shows general view of same structure. A short distance from the -eastern entrance is deposited the sacred stone, beyond which is an area -reserved for the presents to be deposited by an applicant for -initiation. The remaining two-thirds of the space toward the western -door is occupied at regular intervals by four posts, the first being -painted red with a band of green around the top. (Pl. XV, No. 1.) The -second post is red, and has scattered over its surface spots of white -clay to symbolize the sacred mī´gis shell. Upon it is perched the -stuffed skin of an owl--kŏ-kó-kŏ-ō´. (Pl. XV, No. 2.) The third post is -black; but instead of being round is cut square. (Pl. XV, No. 3.) The -fourth post, that nearest the western extremity, is in the shape of a -cross, painted white, with red spots, excepting the lower half of the -trunk, which is squared, the colors upon the four sides being white on -the east, green on the south, red on the west, and black on the north. -(Pl. XV, No. 4.) - - [Illustration: Fig. 34.--General view of Midē´wigân.] - -About 10 paces east of the main entrance, in a direct line between it -and the sweat lodge, is planted a piece of thin board 3 feet high and 6 -inches broad, the top of which is cut so as to present a three-lobed -apex, as shown in Fig. 3. The eastern side of this board is painted -green; that facing the Midē´wigân red. Near the top is a small opening, -through which the Midē´ are enabled to peep into the interior of the -sacred structure to observe the angry man´idōs occupying the structure -and opposing the intrusion of anyone not of the fourth degree. - -A cedar tree is planted at each of the outer corners of the Midē´wigân, -and about 6 paces away from the northern, western, and southern -entrances a small brush structure is erected, sufficiently large to -admit the body. These structures are termed bears´ nests, supposed to be -points where the Bear Man´idō rested during the struggle he passed -through while fighting with the malevolent man´idōs within to gain -entrance and receive the fourth-degree initiation. Immediately within -and to either side of the east and west entrances is planted a short -post, 5 feet high and 8 inches thick, painted red upon the side facing -the interior and black upon the reverse, at the base of each being laid -a stone about as large as a human head. These four posts represent the -four limbs and feet of the Bear Man´idō, who made the four entrances and -forcibly entered and expelled the evil beings who had opposed him. The -fourth-degree Midē´ post-- the cross--furthermore symbolizes the four -days´ struggle at the four openings or doors in the north, south, east, -and west walls of the structure. - -PREPARATION OF CANDIDATE. - -Under ordinary circumstances it requires at least one year before a -Midē´ of the third grade is considered eligible for promotion, and it is -seldom that a candidate can procure the necessary presents within that -period, so that frequently a number of years elapse before any -intimation by a candidate is made to the chief priest that the necessary -requirements can be complied with. The chief reason of this delay is -attributed to the fact that the fee to the officiating priests alone -must equal in value and quantity four times the amount paid at the first -initiation, and as the success in gathering the robes, skins, blankets, -etc., depends upon the candidate’s own exertions it will readily appear -why so few ever attain the distinction sought. Should one be so -fortunate, however, as to possess the required articles, he has only to -make known the fact to the chief and assistant Midē´ priests, when a -meeting is held at the wig´iwam of one of the members and the merits of -the candidate discussed. For this purpose tobacco is furnished by the -candidate. The more valuable and more numerous the presents the more -rapidly will his application be disposed of, and the more certainly will -favorable consideration on it be had. It becomes necessary, as in former -instances of preparation, for the candidate to procure the service of a -renowned Midē´, in order to acquire new or specially celebrated remedies -or charms. The candidate may also give evidence of his own proficiency -in magic without revealing the secrets of his success or the course -pursued to attain it. The greater the mystery the higher he is held in -esteem even by his jealous confrères. - -There is not much to be gained by preparatory instruction for the fourth -degree, the chief claims being a renewal of the ceremony of “shooting -the mī´gis” into the body of the candidate, and enacting or dramatizing -the traditional efforts of the Bear Man´idō in his endeavor to receive -from the Otter the secrets of this grade. One who succeeds becomes -correspondingly powerful in his profession and therefore more feared by -the credulous. His sources of income are accordingly increased by the -greater number of Indians who require his assistance. Hunters, warriors, -and lovers have occasion to call upon him, and sometimes antidoting -charms are sought, when the evil effects of an enemy’s work are to be -counteracted. - -The instructor receives the visit of the candidate, and upon coming to a -satisfactory agreement concerning the fee to be paid for the service he -prepares his pupil by prompting him as to the part he is to enact during -the initiation and the reasons therefor. The preparation and the merits -of magic compounds are discussed, and the pupil receives instruction in -making effective charms, compounding love powder, etc. This love powder -is held in high esteem, and its composition is held a profound secret, -to be transmitted only when a great fee is paid. It consists of the -following ingredients: Vermilion; powdered snakeroot (Polygala senega, -L.); exiguam particulam sanguinis a puella effusi, quum in primis -menstruis esset; and a piece of ginseng cut from the bifurcation of the -root, and powdered. These are mixed and put into a small buckskin bag. -The preparation is undertaken only after an offering to Ki´tshi Man´idō -of tobacco and a Midē´ song with rattle accompaniment. The manner of -using this powder will be described under the caption of “descriptive -notes.” It differs entirely from the powder employed in painting the -face by one who wishes to attract or fascinate the object of his or her -devotion. The latter is referred to by the Rev. Peter Jones[16] as -follows: - - There is a particular kind of charm which they use when they wish to - obtain the object of their affections. It is made of roots and red - ocher. With this they paint their faces, believing it to possess a - power so irresistible as to cause the object of their desire to love - them. But the moment this medicine is taken away and the charm - withdrawn the person who before was almost frantic with love hates - with a perfect hatred. - - [Footnote 16: Hist. of the Ojebway Indians. London [1843?], p. 155.] - -It is necessary that the candidate take a sweat-bath once each day, for -four successive days, at some time during the autumn months of the year -preceding the year in which the initiation is to occur. This form of -preparation is deemed agreeable to Ki´tshi Man´idō, whose favor is -constantly invoked that the candidate may be favored with the powers -supposed to be conferred in the last degree. As spring approaches the -candidate makes occasional presents of tobacco to the chief priest and -his assistants, and when the period of the annual ceremony approaches, -they send out runners to members to solicit their presence, and, if of -the fourth degree, their assistance. - -INITIATION OF CANDIDATE. - -The candidate removes to the vicinity of the Midē´wigân so as to be able -to go through the ceremony of purgation four times before the day of -initiation. The sudatory having been constructed on the usual site, east -of the large structure, he enters it on the morning of the fifth day -preceding the initiation and after taking a sweat-bath he is joined by -the preceptor, when both proceed to the four entrances of the Midē´wigân -and deposit at each a small offering of tobacco. This procedure is -followed on the second and third days, also, but upon the fourth the -presents are also carried along and deposited at the entrances, where -they are received by assistants and suspended from the rafters of the -interior. On the evening of the last day, the chief and officiating -priests visit the candidate and his preceptor, in the sweat-lodge, when -ceremonial smoking is indulged in followed by the recitation of Midē´ -chants. The following (Pl. XVI, A) is a reproduction of the chant taught -to and recited by the candidate. The original was obtained from an old -mnemonic chart in use at Mille Lacs, Minnesota, in the year 1825, which -in turn had been copied from a record in the possession of a Midē´ -priest at La Pointe, Wisconsin. Many of the words are of an older form -than those in use at the present day. Each line may be repeated ad -libitum. - - [Illustration] - Ni-ka´-ni-na´, ni-ka´-ni-na´, ni-ka´-ni-na´, - I am the Nika´ni, I am the Nika´ni, I am the Nika´ni, - man´-i-dō wig´-i-wam win´-di-ge´-un. - I am going into the sacred lodge. - [The speaker compares himself to the Bear Man´ido, and as such is - represented at the entrance of the Midē´wigân.] - - [Illustration] - Ni-ka´-ni-na´, ni-ka´-ni-na´, ni-ka´-ni-na´, - I am the Nika´ni, I am the Nika´ni, I am the Nika´ni, - ni-kan´-gi-nun´-da wé-mĭ-dŭk´. - I “suppose” you hear me. - [The lines from the ear denotes hearing; the words are addressed to - his auditors.] - - [Illustration] - Wâ´, he-wa´-ke-wa ke-wâ´, he-wa´-ke-wâ´, wâ´. - He said, he said. - [Signifies that Ki´tshi Man´idō, who is seen with the voice lines - issuing from the mouth, and who promised the Ani´shinâ´bēg “life,” - that they might always live.] - - [Illustration] - Rest. A ceremonial smoke is now indulged in. - - [Illustration] - We´-shki-nun´-do-ni-ne´, ke-nosh´-ki-nun´-do-ni-ne´. - This is the first time you hear it. - [The lines of hearing are again shown; the words refer to the first - time this is chanted as it is an intimation that the singer is to be - advanced to the higher grade of the Midē´wiwin.] - - [Illustration] - Hwe´-na-ni-ka he-na´, he-nō´ mi-tē´-wiⁿ-wiⁿ´ gi´-ga-wa´-pi-no-dōn´. - You laugh, you laugh at the “grand medicine.” - [The arms are directed towards Ki´tshi Man´idō, the creator of the - sacred rite; the words refer to those who are ignorant of the - Midē´wiwin and its teachings.] - - [Illustration] - Nun-te´-ma-ne´, hē´, wi´-na-nun´-te-ma-ne´ ki´-pi-nan´. - I hear, but they hear it not. - [The speaker intimates that he realizes the importance of the - Midē´ rite, but the uninitiated do not.] - - [Illustration] - Pe´-ne-sŭi´-a ke´-ke-kwi´-yan. - I am sitting like a sparrow-hawk. - [The singer is sitting upright, and is watchful, like a hawk - watching for its prey. He is ready to observe, and to acquire, - everything that may transpire in the Midē´ structure.] - -Upon the conclusion of the chant, the assembled Midē´ smoke and review -the manner of procedure for the morrow’s ceremony, and when these -details have been settled they disperse, to return to their wig´iwams, -or to visit Midē´ who may have come from distant settlements. - -Early on the day of his initiation the candidate returns to the sudatory -to await the coming of his preceptor. The gifts of tobacco are divided -into parcels which may thus be easily distributed at the proper time, -and as soon as the officiating priests have arrived, and seated -themselves, the candidate produces some tobacco of which all present -take a pipeful, when a ceremonial smoke-offering is made to Ki´tshi -Man´idō. The candidate then takes his midē´ drum and sings a song of his -own composition, or one which he may have purchased from his preceptor, -or some Midē´ priest. The following is a reproduction of an old mnemonic -song which the owner, Sikas´sigĕ, had received from his father who in -turn had obtained it at La Pointe, Wisconsin, about the year 1800. The -words are archaic to a great extent, and they furthermore differ from -the modern language on account of the manner in which they are -pronounced in chanting, which peculiarity has been faithfully followed -below. The pictographic characters are reproduced in Pl. XVI, B. As -usual, the several lines are sung ad libitum, repetition depending -entirely upon the feelings of the singer. - - [Illustration] - Hin´-to-nâ-ga-ne´ o-sa-ga-tshī´-wēd o-do´-zhi-tōn´. - The sun is coming up, that makes my dish. - [The dish signifies the feast to be made by the singer. The zigzag - lines across the dish denote the sacred character of the feast. The - upper lines are the arm holding the vessel.] - - [Illustration] - Man´-i-dō i´-ya-nē´, ish´-ko-te´-wi-wa´-we-yan´. - My spirit is on fire. - [The horizontal lines across the leg signify magic power of - traversing space. The short lines below the foot denote flames, - i.e., magic influence obtained by swiftness of communication with - the man´idōs.] - - [Illustration] - Ko´tshi-hâ-ya-nē´, nē´, - ish´-ki-to´-ya-ni´, nin-do´-we-hē´, wi´-a-we-yan´. - I want to try you, I am of fire. - [The zigzag lines diverging from the mouth signify voice, singing; - the apex upon the head superior knowledge, by means of which the - singer wishes to try his Midē´ sack upon his hearer, to give - evidence of the power of his influence.] - - [Illustration] - A pause. Ceremonial smoking is indulged in, after which the chant is - continued. - - [Illustration] - Ni-mī´-ga-sim´-ma man´-i-dō, sa-ko´-tshi-na´. - My mī´gis spirit, that is why I am stronger than you. - [The three spots denote the three times the singer has received the - mī´gis by being shot; it is because this spirit is within him that - he is more powerful than those upon the outside of the wigiwam who - hear him.] - - [Illustration] - Mī´-ga-ye´-nin en´-dy-ân, ya´, hō´, ya´, man´-i-dō´-ya. - That is the way I feel, spirit. - [The speaker is filled with joy at his power, the mī´gis within him, - shown by the spot upon the body, making him confident.] - - [Illustration] - Ya-gō´-sha-hī´, nâ´, ha´, ha´, - Ya-gō´-sha-hi´, man´-i-dō-wī´-yĭn. - I am stronger than you, spirit that you are. - [He feels more powerful, from having received three times the - mī´gis, than the evil spirit who antagonizes his progress in - advancement.] - -Upon the completion of this preliminary by the candidate, the priests -emerge from the wig´iwam and fall in line according to their official -status, when the candidate and preceptor gather up the parcels of -tobacco and place themselves at the head of the column and start toward -the eastern entrance of the Midē´wigân. As they approach the lone post, -or board, the candidate halts, when the priests continue to chant and -drum upon the Midē´ drum. The chief Midē´ then advances to the board and -peeps through the orifice near the top to view malevolent man´idōs -occupying the interior, who are antagonistic to the entrance of a -stranger. This spot is assumed to represent the resting place or “nest,” -from which the Bear Man´idō viewed the evil spirits during the time of -his initiation by the Otter. The evil spirits within are crouching upon -the floor, one behind the other and facing the east, the first being -Mi-shi´-bi-shi´--the panther; the second, Me-shi´-kĕ--the turtle; the -third, kwin´-go-â´-gĭ--the big wolverine; the fourth, wâ´-gŭsh--the fox; -the fifth, ma-in´-gŭn--the wolf; and the sixth, ma-kwa´--the bear. They -are the ones who endeavor to counteract or destroy the good wrought by -the rites of the Midē´wiwin, and only by the aid of the good man´idōs -can they be driven from the Midē´wigân so as to permit a candidate to -enter and receive the benefits of the degree. The second Midē´ then -views the group of malevolent beings, after which the third, and lastly -the fourth priest looks through the orifice. They then advise the -presentation by the candidate of tobacco at that point to invoke the -best efforts of the Midē´ Man´idōs in his behalf. - -It is asserted that all of the malevolent man´idōs who occupied and -surrounded the preceding degree structures have now assembled about this -fourth degree of the Midē´wigân to make a final effort against the -admission and advancement of the candidate: therefore he impersonates -the good Bear Man´idō, and is obliged to follow a similar course in -approaching from his present position the entrance of the structure. -Upon hands and knees he slowly crawls toward the main entrance, when a -wailing voice is heard in the east which sounds like the word hāⁿ´, -prolonged in a monotone. This is ge´-gi-si´-bi-ga´-ne-dât man´idō. His -bones are heard rattling as he approaches; he wields his bow and arrow; -his long hair streaming in the air, and his body, covered with mī´gis -shells from the salt sea, from which he has emerged to aid in the -expulsion of the opposing spirits. This being the information given to -the candidate he assumes and personates the character of the man´idō -referred to, and being given a bow and four arrows, and under the -guidance of his preceptor, he proceeds toward the main entrance of the -structure while the officiating priests enter and station themselves -within the door facing the west. The preceptor carries the remaining -parcels of tobacco, and when the candidate arrives near the door he -makes four movements with his bow and arrow toward the interior, as if -shooting, the last time sending an arrow within, upon which the grinning -spirits are forced to retreat toward the other end of the inclosure. The -candidate then rushes in at the main entrance, and upon emerging at the -south suddenly turns and again employs his bow and arrow four times -toward the crowd of evil man´idōs, who have rushed toward him during the -interval that he was within. At the last gesture of shooting into the -inclosure, he sends forward an arrow, deposits a parcel of tobacco and -crouches to rest at the so-called “bear’s nest.” During this period of -repose the Midē´ priests continue to drum and sing. Then the candidate -approaches the southern door again, on all fours, and the moment he -arrives there he rises and is hurried through the inclosure to emerge at -the west, where he turns suddenly, and imitating the manner of shooting -arrows into the group of angry man´idōs within, he at the fourth -movement lets fly an arrow and gets down into the western “bear’s nest.” -After a short interval he again approaches the door, crawling forward on -his hands and knees until he reaches the entrance, where he leaves a -present of tobacco and is hastened through the inclosure to emerge at -the northern door, where he again turns suddenly upon the angry spirits, -and after making threatening movements toward them, at the fourth menace -he sends an arrow among them. The spirits are now greatly annoyed by the -magic power possessed by the candidate and the assistance rendered by -the Midē´ Man´idōs, so that they are compelled to seek safety in flight. -The candidate is resting in the northern “bear’s nest,” and as he again -crawls toward the Midē´wigân, on hands and knees, he deposits another -gift of a parcel of tobacco, then rises and is hurried through the -interior to emerge at the entrance door, where he turns around, and -seeing but a few angry man´idōs remaining, he takes his last arrow and -aiming it at them makes four threatening gestures toward them, at the -last sending the arrow into the structure, which puts to flight all -opposition on the part of this host of man´idōs. The path is now clear, -and after he deposits another gift of tobacco at the door he is led -within, and the preceptor receives the bow and deposits it with the -remaining tobacco upon the pile of blankets and robes that have by this -time been removed from the rafters and laid upon the ground midway -between the sacred Midē´ stone and the first Midē´ post. - -The chief Midē´ priest then takes charge of the candidate, saying: - - Mi´-a-shi´-gwa wi-ka´-we-a´-kwa-mŭs-sin´-nŭk. - Now is the time [to take] the path that has no end - - Mī´-a-shi´-gwa wi-kan´-do-we-ân´ - Now is the time I shall inform you [of] - - mi´-ga-ī´-zhid wen´- dzhi-bi-mâ´-dis. - that which I was told the reason I live. - -To this the second Midē´ priest remarks to the candidate, -Wa´-shi-gân´-do-we-an´ mi-gai´-i-nŏk´ wa´-ka-no´-shi-dzin--which freely -translated signifies: “The reason I now advise you is that you may -heed him when he speaks to you.” The candidate is then led around the -interior of the inclosure, the assistant Midē´ fall in line of march and -are followed by all the others present, excepting the musicians. During -the circuit, which is performed slowly, the chief Midē´ drums upon the -Midē´ drum and chants. The following, reproduced from the original, on -Pl. XVII, B, consists of a number of archaic words, some of which are -furthermore different from the spoken language on account of their being -chanted, and meaningless syllables introduced to prolong certain -accentuated notes. Each line and stanza may be repeated ad libitum. - - [Illustration] - Man´-i-dō, hē´, nē´-yē´, man´-i-dō, hē´, nē´, yē´, - ēn´-da-na´-bi-yĕn wen´-dō-bi´-yĕn. - A spirit, a spirit, you who sit there, who sit there. - [The singer makes a spirit of the candidate by thus giving him new - life, by again shooting into his body the sacred mīgis. The disk is - the dish for feast of spirits in the dzhibai´ midē´wigân--“Ghost - Lodge,” the arms reaching towards it denoting the spirits who take - food therefrom. The signification is that the candidate will be - enabled to invoke and commune with the spirits of departed Midē´, - and to learn of hidden powers.] - - [Illustration] - He´-ha-wa´-ni, yē´, he´-ha-wa´-ni, yē´, - na´-bi-nesh´-ga-na´-bi, hī´, hē´. - [These words were chanted, while the following are those as spoken, - apart from the music.] - Â-wan´-ō-de´-no-wĭn nī´-bi-dĕsh´-ka-wĭn un´-de-no´-wĭn. - The fog wind goes from place to place whence the wind blows. - [The reason of the representation of a human form was not - satisfactorily explained. The preceptor felt confident, however, - that it signified a man´īdō who controls the fog, one different from - one of the a-na´-mi-ki´, or Thunderers, who would be shown by the - figure of an eagle, or a hawk, when it would also denote the - thunder, and perhaps lightning, neither of which occurs in - connection with the fog.] - - [Illustration] - Rest. - - [Illustration] - Man´-i-dō´-we ni´-mi-nan´ ku-ni´-ne man-to´-ke ni´-mi-ne´. - I who acknowledge you to be a spirit, and am dying. - [The figure is an outline of the Midē´wigân with the sacred Midē´ - stone indicated within, as also another spot to signify the place - occupied by a sick person. The waving lines above and beneath the - oblong square are magic lines, and indicate magic or supernatural - power. The singer compares the candidate to a sick man who is - seeking life by having shot into his body the mī´gis.] - - [Illustration] - Ga-kwe´-in-nân´ tshi-ha´-gĕ-nâ´ ma-kwa´ ni-go´-tshi-ni´. - I am trying you who are the bear. - [The Midē´ who is chanting is shown in the figure; his eyes are - looking into the candidate’s heart. The lines from the mouth are - also shown as denoting speech, directed to his hearer. The horns - are a representation of the manner of indicating superior powers.] - - [Illustration] - Pĭ-nē´-si ka´-ka-gī´-wai-yan´ wen´-dzhi man´-i-dō´wid. - The bird, the crow bird’s skin is the reason why I am a spirit. - [Although the crow is mentioned, the Thunder-bird (eagle) is - delineated. The signification of the phrase is, that the speaker - is equal in power to a man´idō, at the time of using the Midē´ - sack--which is of such a skin.] - - [Illustration] - Tshin-gwe´-wi-he´-na nē´, kaⁿ´, tshi-wâ´-ba-ku-nēt´. - The sound of the Thunder is the white bear of fire. - [The head is, in this instance, symbolical of the white bear - man´idō; the short lines below it denoting flame radiating from the - body, the eyes also looking with penetrating gaze, as indicated by - the double waving lines from each eye. The white bear man´idō is one - of the most powerful man´idōs, and is so recognized.] - -By the time this chant is completed the head of the procession reaches -the point of departure, just within the eastern door, and all of the -members return to their seats, only the four officiating Midē´ remaining -with the candidate and his preceptor. To search further that no -malevolent man´idōs may remain lurking within the Midē´wigân, the chief -priests lead the candidate in a zigzag manner to the western door, and -back again to the east. In this way the path leads past the side of the -Midē´ stone, then right oblique to the north of the heap of presents, -thence left oblique to the south of the first-degree post, then passing -the second on the north, and so on until the last post is reached, -around which the course continues, and back in a similar serpentine -manner to the eastern door. The candidate is then led to the blankets, -upon which he seats himself, the four officiating priests placing -themselves before him, the preceptor standing back near the first of the -four degree posts. - -The Midē´ priest of the fourth rank or place in order of precedence -approaches the kneeling candidate and in a manner similar to that which -has already been described shoots into his breast the mī´gis; the third, -second and first Midē´ follow in like manner, the last named alone -shooting his mī´gis into the candidate’s forehead, upon which he falls -forward, spits out a mī´gis shell which he had previously secreted in -his mouth, and upon the priests rubbing upon his back and limbs their -Midē´ sacks he recovers and resumes his sitting posture. - -The officiating priests retire to either side of the inclosure to find -seats, when the newly received member arises and with the assistance of -the preceptor distributes the remaining parcels of tobacco, and lastly -the blankets, robes, and other gifts. He then begins at the southeastern -angle of the inclosure to return thanks for admission, places both hands -upon the first person, and as he moves them downward over his hair says: -Mi-gwĕtsh´ ga-o´-shi-tō´-ĭn bi-mâ´-dĭ-sĭ-win--“Thanks, for giving to me -life.” The Midē´ addressed bows his head and responds, hau´, ēⁿ´,--yes -when the newly admitted member steps back one pace, clasps his hands and -inclines his head to the front. This movement is continued until all -present have been thanked, after which he takes a seat in the -southeastern corner of the inclosure. - -A curious ceremony then takes place in which all the Midē´ on one side -of the inclosure arise and approach those upon the other, each grasping -his Midē´ sack and selecting a victim pretends to shoot into his body -the mī´gis, whereupon the Midē´ so shot falls over, and after a brief -attack of gagging and retching pretends to gain relief by spitting out -of his mouth a mī´gis shell. This is held upon the left palm, and as the -opposing party retreat to their seats, the side which has just been -subjected to the attack moves rapidly around among one another as if -dancing, but simply giving rapid utterance to the word hŏ´, hŏ´, hŏ´, -hŏ´, hŏ´, hŏ´, and showing the mī´gis to everybody present, after which -they place the flat hands quickly to the mouth and pretend again to -swallow their respective shells. The members of this party then -similarly attack their opponents, who submit to similar treatment and go -through like movements in exhibiting the mī´gis, which they again -swallow. When quiet has been restored, and after a ceremonial smoke has -been indulged in, the candidate sings, or chants, the production being -either his own composition or that of some other person from whom it has -been purchased. The chant presented herewith was obtained from -Sikas´sigĕ, who had received it in turn from his father when the latter -was chief priest of the Midē´wiwin at Mille Lacs, Minnesota. The -pictographic characters are reproduced on Pl. XVII, A, and the musical -notation, which is also presented, was obtained during the period of my -preliminary instruction. The phraseology of the chant, of which each -line and verse is repeated ad libitum as the singer may be inspired, -is as follows: - - [Illustration] - Do-nâ´-ga-nī´, Na´-wa-kwe´ in-do´-shi-tōn´, do-nâ´-ga-nī´. - My dish, At noon I make it, my dish. - [The singer refers to the feast which he gives to the Midē´ for - admitting him into the Midē´wiwin.] - - [Music: 266_1] - Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni, - Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni; - Na-´kwa-wē´, In-do-shi-tōn Donagani, Donaga-ni, - Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni. - - [Illustration: Plate XVII. - Mnemonic Songs.] - - [Illustration] - Man´-ī-dō´ i-yan-nī´, Esh-ko´-te nin´-do-we´-yo-wĭn´, - I am such a spirit, My body is made of fire. - [His power reaches to the sky, i.e., he has power to invoke the aid - of Ki´tshi Man´idō. The four degrees which he has received are - indicated by the four short lines at the tip of the hand.] - - [Music: 267_1] - Ma´ni-dō-i-ya-ni, Ma´ni-dō-i-ya-ni, Ma´ni-dō-i-ya-ni, - Ma´ni-dō-i-ya- ni, Ma´ni-dō-i-ya-ni; Esh´ko-te nin-do we-yo-win, - Manidōiya-ni, Ma´ni-dō-i-ya-ni, Ma´ni-dō-i-ya-ni, Ma´ni-dō-i-ya-ni. - - [Illustration] - Kŏ´-tshi-hai´-o-nī´, Esh-ko´-te wa-ni´-yō. - I have tried it, My body is of fire. - [He likens himself to the Bear Man´idō, and has like power by virtue - of his mī´gis, which is shown below the lines running downward from - the mouth. He is represented as standing in the Midē´wigân--where - his feet rest.] - - [Music: 267_2] - Ko´tshi-hai´o-ni, Ko´tshi-hai´o-ni, Ko´tshi-hai´o-ni, - Ko´tshihai´oni, Ko´tshi-hai´o-ni, Ko´tshi-hai´o-ni, - Ko´tshi-hai´o-ni, Ko´tshi-hai´o-ni, Esh´kote´wani´yo, - Ko´tshihaioni. Ko´tshihai´oni, Kotshihaioni, hĕ´ō, hĕ´ō. - - [Illustration] - Pause. An offering of smoke is made to Ki´tshi Man´idō. - - [Illustration] - Ni-mī´-gi-sĭm´ man´-i-dō´-we, hwē´, hē´, - Sha´-go-dzhĭ´-hi-na´. - My mī´gis spirit, - I overpower death with. - [His body is covered with mī´gis as shown by the short lines - radiating from the sides, and by this power he is enabled to - overcome death.] - - [Music: 268_1] - Nimegasi mani dō-wē, hwē, hē, Nimegasi mani dō- wē, hwē, hē, - Shagodzhihinani-mega-si, Manido-wē, hwē, hē. - Ni-me-ga-si-ma-ni-dō-wē, hwē, hē. - - [Illustration] - Ni´-ka-ni´ nin-man´-e-dō´-we-ya´. - Ya´-ho-ya´ man´-i-dō´-wa nin-da´-ho-ha´. - That is the way with me, spirit that I am. - [The hand shows how he casts the mī´gis forward into the person - requiring life. He has fourfold power, i.e., he has received the - mī´gis four times himself and is thus enabled to infuse into the - person requiring it.] - - [Music: 268_2] - Ni´-ga-ne´ nin ma´ni-dō´we ya Ni´-ga-ne´ nin ma´ni-dō´we ya, - Ya´ho-ya´ ma´nidō-we, Nin´dohōha ni´gane, ma´ni-dō-we, ya, hē. - - [Illustration] - Ē-kotsh´-i-na´-ha, - Ē-kotsh´-ha man´-i-dō´ hwe-do´-wī. - I hang it, - I hang up the Spirit sack. - [After using his Midē´ sack he hangs it against the wall of the - Midē´wigân, as is usually done during the ceremonial of initiation.] - - [Music: 269_1] - E-ko´tshi-na-ha, E-ko´tshi-na-ha, E-ko´tshi-na-ha, - E-ko´-tshi-na-ha, E-ko´-tshi-na-ha, E-ki´-tshi-ma´-ni-dō´ hwe-do-wi, - E-ko´tshi-na-ha, E-ko´tshi-na-ha, E-ko´tshi-na-ha, hĕ´a. - - [Illustration] - He´-a-wi-non´-dam-a´-ni, - Man´-i-dō´ mi-de´-wi-he´ - ne´-ma-da´-wi-dzig´. - Let them hear, - Midē´ spirit, those who are sitting around. - [He invokes Ki´tshi Man´idō to make his auditors understand his - power.] - - [Music: 269_2] - He-a-wi-non´-da-ma-ni hē, He-a-wi-nonda-ma-ni hē; - He´-a-wi-non-da-ma-ni hē, He´-a-wi-non-da-ma-ni hē; - Manidomidēwi hē, Nemadawi dzhig, Heawinondamani hē, hē, hē. - - [Illustration] - He´-a-we-na´ ni´-we-dō´, - Man´-i-dō´ we-a-nī´ - Ni´-ka-nā´ ni´-na-nā´. - He who is sleeping, - The Spirit, I bring him, a kinsman. - [In the employment of his powers he resorts to the help of Ki´tshi - Man´idō--his kinsman or Midē´ colleague.] - - [Music: 270_1] - He-a-we-na-ne-we-dō, hō, He-a-we-na-ne-we-dō, hō, - He-a-we-na-ne-we-dō, hō, He-a-we-na-ne-we-dō, hō; - Ma´-ni-dō-we-a-ni ni-ka-na ni-ka-na, hō, hō. - - [Illustration] - Man´-i-dō´ we-a-nī´ - Esh-ke´-ta we´-a-nĭ´ man´-i-dō´ we´-a-nĭ´. - I am a spirit, - Fire is my spirit body. - [The hand reaches to the earth to grasp fire, showing his ability - to do so without injury and illustrating in this manner his - supernatural power.] - - [Music: 270_2] - Ma´ni-dō´wi-a-ni hē, Ma´ni-dō´wi-a-ni hē, Ma´-ni-dō´-wi-a-ni - hē, Ma´-ni-dō´-wi-a-ni hē, Ma´-ni-dō´wi-a-ni hē; - Esh´kato´weani hē, Ma´nidō´wiani hē, Ma´nidō´wia-ni hē. - - [Illustration] - Ai-ya´-swa-kĭt-te´, hē´, he´, - He´-ā´ se-wī´-kit-te´, hē´, hē´ - Na-se´-ma-gŏt´ nin-dē´. - It is leaning, - My heart breathes. - [The phrase refers to the mī´gis within his heart. The short - radiating lines indicate the magic power of the shell.] - - [Music: 271_1] - He´-a-si-wi-kit-te hē, He´-a-si-wi-kit-te hē, He´a-si-wikit-te hē, - He´a-si-wi-kit-te hē, Na´simagot nin´de hē, He´-a-si-wi-kit-te hē, - He´-a-si-wi-kit-te hē, He´-a-si-wi-kit-te hē´, He´a-si-wi-kitte hē. - - [Illustration] - Rest, or pause, after which dancing accompanies the remainder of the - song. - - [Illustration] - Ni-ka´-nin-ko´-tshi´-ha ni´-ka-na - Ni-ka´-na-nin-ko´-tshi-ha. - Midē´ friends, I am trying, Midē´ friends, Midē´ friends, I am trying. - [His hand and arm crossed by lines to denote magic power, in - reaching to grasp more than four degrees have given him; he has - in view a fifth, or its equivalent.] - - [Music: 271_2] - Ni´-ka-ni ko´tshiha Ni´ka-ni ha, Ni´-ka-ni ko´tshini Ni´-ka-ni - ha, Ni´-ka-ni ko´-tshi-ha Ni´-ka-ni ha. - - [Illustration] - Hi´-ne-na-wa´ ni-be´-i-dōn´ ni-di´-na. - I hold that which I brought, and told him. - [The singer is holding the mī´gis and refers to his having its - power, which he desires Ki´tshi Man´idō to augment.] - - [Music: 272_1] - He-ne-na-wa-ni-bei-dōn, He-ne-na-wa-ni-bei-dōn, - He-ne-na-wa-ni-bei-dōn, He-ne-na-wa-ni-bei-dōn. - - [Illustration] - Ye´-we-ni´-mi-dē´, hwa´, da´, Ke-wa´-shi-mi-dē´, hĭ-a, - hwē´, Ye´-we-ni´-mi-dē? - Who is this grand Midē´? You have not much grand medicine. - Who is the Midē´? - [The first line, when used with the music, is a´-we-nin-o´-au-midē´. - The whole phrase refers to boasters, who have not received the - proper initiations which they profess. The figure is covered with - mī´gis shells, as shown by the short lines attached to the body.] - - [Music: 272_2] - Ye-we-ni-mi-dē hwa, da. Ke-wa-shi-mi-dē hĭa, hwē, - Ye-we-ni-mi-dē hwa, da. Ke-wa-shi-mi-dē hĭa, hwe. - Ye-we-ni-mi-dē, Ye-we-ni-mi-dē hwa, da. - - [Illustration] - Nai´-a-na-wi´ na-ma´, ha´, Wa-na´-he-ne-ni-wa´, ha´, - O´-ta-be-we-ni´, mē´, hē´. - I can not reach it, - Only when I go round the Mide´wigân; - I can not reach it from where I sit. - [The mī´gis attached to the arrow signifies its swift and certain - power and effect. The first line of the phrase, when spoken, is - nin-na´-na-wi-nan´.] - - [Music: 273_1] - Nai-a-na-wi-na-ma ha, Nai-a-na-wi-na-ma ha, - Nai-a-na-wi-na-ma ha, Nai-a-na-wi-na-ma ha, - Wa-na-he-ne-ni-wa ha, O-ta-be-we-ni-me ha. - - [Illustration] - Ai-yā´ ha´-na-wi´-na-ma´. - I can not strike him. - [The speaker is weeping because he can not see immediate prospects - for further advancement in the acquisition of power. The broken ring - upon his breast is the place upon which he was shot with the - mī´gis.] - - [Music: 273_2] - Ai-ya-ha-na-wi-na-ma, Ai-ya-ha-na-wi-na-ma, - Ai-ya-ha-na-wi-na-ma, Ai-ya-ha-na-wi-na--ma, hĕō, hĕō, hĕō. - -The following musical notation presents accurately the range of notes -employed by the preceptor. The peculiarity of Midē´ songs lies in the -fact that each person has his own individual series of notes which -correspond to the number of syllables in the phrase and add thereto -meaningless words to prolong the effect. When a song is taught, the -words are the chief and most important part, the musical rendering of a -second person may be so different from that of the person from whom he -learns it as to be unrecognizable without the words. Another fact which -often presents itself is the absence of time and measure, which prevents -any reduction to notation by full bars; e.g., one or two bars may appear -to consist of four quarter notes or a sufficient number of quarters and -eighths to complete such bars, but the succeeding one may consist of an -additional quarter, or perhaps two, thus destroying all semblance of -rythmic continuity. This peculiarity is not so common in dancing music, -in which the instruments of percussion are employed to assist regularity -and to accord with the steps made by the dancers, or vice versa. - -In some of the songs presented in this paper the bars have been omitted -for the reasons presented above. The peculiarity of the songs as -rendered by the preceptor is thus more plainly indicated. - -When the chant is ended the ushers, who are appointed by the chief -Midē´, leave the inclosure to bring in the vessels of food. This is -furnished by the newly elected member and is prepared by his female -relatives and friends. The kettles and dishes of food are borne around -four times, so that each one present may have the opportunity of eating -sufficiently. Smoking and conversation relating to the Midē´wiwin may -then be continued until toward sunset, when, upon an intimation from the -chief Midē´, the members quietly retire, leaving the structure by the -western door. All personal property is removed, and upon the following -day everybody departs. - -DESCRIPTIVE NOTES. - -The amount of influence wielded by Midē´ generally, and particularly -such as have received four degrees, is beyond belief. The rite of the -Midē´wiwin is deemed equivalent to a religion--as that term is commonly -understood by intelligent people--and is believed to elevate such a -Midē´ to the nearest possible approach to the reputed character of -Mi´nabō´zho, and to place within his reach the supernatural power of -invoking and communing with Ki´tshi Man´idō himself. - -By reference to Pl. III, A, No. 98, it will be observed that the human -figure is specially marked with very pronounced indications of mī´gis -spots upon the head, the extremities, and more particularly the breast. -These are placed where the mīgis was “shot” into the Midē´, and the -functions of the several parts are therefore believed to be greatly -augmented. All the spots are united by a line to denote unity and -harmony of action in the exercise of power. - -The mī´gis, typical of the fourth degree, consists of small pieces of -deer horn, covered with red paint on one end and green upon the other. -Sometimes but one color is employed for the entire object. The form is -shown on Pl. XI, No. 6. No. 2, upon the same plate, represents a shell, -used as a mī´gis, observed at White Earth. - -Figs. 5-11, on Pl. XV, present several forms of painting midē´ posts, -as practiced by the several societies in Minnesota. Each society claims -to preserve the ancient method. The cross, shown in No. 7, bears the -typical colors--red and green--upon the upper half, while the lower post -is square and colored white on the east, green on the south, red on the -west, and black on the north. The Midē´ explain the signification of the -colors as follows: White represents the east, the source of light and -the direction from which the sacred mī´gis came; green, sha´manō the -southern one, refers to the source of the rains, the direction from -which the Thunderers come in the spring, they who revivify the earth; -red refers to the land of the setting sun, the abode of the shadows or -the dead; and north being black, because that is the direction from -which come cold, hunger, and disease. - -The words of the Midē´ priest alluding to “the path that has no end” -refer to the future course and conduct of the candidate for the last -degree, as well as to the possibility of attaining unlimited powers in -magic, and is pictorially designated upon the chart on Pl. III, A, at -No. 99. The path is devious and beset with temptations, but by strict -adherence to the principles of the Midē´wiwin the Midē´ may reach the -goal and become the superior of his confrères, designated -Mi-ni´-si-nō´-shkwe, “he who lives on the island.” - -A Midē´-Wâbĕnō´ of this degree is dreaded on account of his -extraordinary power of inflicting injury, causing misfortune, etc., and -most remarkable tales are extant concerning his astounding performances -with fire. - -The following performance is said to have occurred at White Earth, -Minnesota, in the presence of a large gathering of Indians and mixed -bloods. Two small wig´iwams were erected, about 50 paces from each -other, and after the Wâbĕnō´ had crawled into one of them his -disparagers built around each of them a continuous heap of brush and -firewood, which were then kindled. When the blaze was at its height all -became hushed for a moment, and presently the Wâbĕnō´ called to the -crowd that he had transferred himself to the other wig´iwam and -immediately, to their profound astonishment, crawled forth unharmed. - -This is but an example of the numerous and marvelous abilities with -which the Wâbĕnō´ of the higher grade is accredited. - -The special pretensions claimed by the Midē-Wâbĕnō´ have already been -mentioned, but an account of the properties and manner of using the -“love powder” may here be appropriate. This powder--the composition of -which has been given--is generally used by the owner to accomplish -results desired by the applicant. It is carried in a small bag made of -buckskin or cloth, which the Wâbĕnō´ carefully deposits within his Midē´ -sack, but which is transferred to another sack of like size and loaned -to the applicant, for a valuable consideration. - -During a recent visit to one of the reservations in Minnesota, I had -occasion to confer with a Catholic missionary regarding some of the -peculiar medical practices of the Indians, and the implements and other -accessories employed in connection with their profession. He related the -following incident as having but a short time previously come under his -own personal observation: - -One of the members of his church, a Norwegian, sixty-two years of age, -and a widower, had for the last preceding year been considered by most -of the residents as demented. The missionary himself had observed his -erratic and frequently irrational conduct, and was impressed with the -probable truth of the prevailing rumor. One morning, however, as the -missionary was seated in his study, he was surprised to receive a very -early call, and upon invitation his visitor took a seat and explained -the object of his visit. He said that for the last year he had been so -disturbed in his peace of mind that he now came to seek advice. He was -fully aware of the common report respecting his conduct, but was utterly -unable to control himself, and attributed the cause of his unfortunate -condition to an occurrence of the year before. Upon waking one morning -his thoughts were unwillingly concentrated upon an Indian woman with -whom he had no personal acquaintance whatever, and, notwithstanding the -absurdity of the impression, he was unable to cast it aside. After -breakfast he was, by some inexplicable influence, compelled to call upon -her, and to introduce himself, and although he expected to be able to -avoid repeating the visit, he never had sufficient control over himself -to resist lurking in the vicinity of her habitation. - -Upon his return home after the first visit he discovered lying upon the -floor under his bed, a Midē´ sack which contained some small parcels -with which he was unfamiliar, but was afterward told that one of them -consisted of “love powder.” He stated that he had grown children, and -the idea of marrying again was out of the question, not only on their -account but because he was now too old. The missionary reasoned with him -and suggested a course of procedure, the result of which had not been -learned when the incident was related. - -Jugglery of another kind, to which allusion has before been made, is -also attributed to the highest class of Jĕs´sakkīd´. Several years ago -the following account was related to Col. Garrick Mallery, U.S. Army, -and myself, and as Col. Mallery subsequently read a paper before the -Anthropological Society of Washington, District of Columbia, in which -the account was mentioned, I quote his words: - - Paul Beaulieu, an Ojibwa of mixed blood, present interpreter at White - Earth Agency, Minnesota, gave me his experience with a Jĕs´sakkīd´, - at Leech Lake, Minnesota, about the year 1858. The reports of his - wonderful performances had reached the agency, and as Beaulieu had no - faith in jugglers, he offered to wager $100, a large sum, then and - there, against goods of equal value, that the juggler could not - perform satisfactorily one of the tricks of his repertoire to be - selected by him (Beaulieu) in the presence of himself and a committee - of his friends. The Jĕs´sakkân´--or Jĕs´sakkīd´ lodge--was then - erected. The framework of vertical poles, inclined to the center, was - filled in with interlaced twigs covered with blankets and birch-bark - from the ground to the top, leaving an upper orifice of about a foot - in diameter for the ingress and egress of spirits and the objects to - be mentioned, but not large enough for the passage of a man’s body. At - one side of the lower wrapping a flap was left for the entrance of the - Jĕs´sakkīd´. - - A committee of twelve was selected to see that no communication was - possible between the Jĕs´sakkīd´ and confederates. These were reliable - people, one of them the Episcopal clergyman of the reservation. The - spectators were several hundred in number, but they stood off, not - being allowed to approach. - - The Jĕs´sakkīd´ then removed his clothing, until nothing remained but - the breech-cloth. Beaulieu took a rope (selected by himself for the - purpose) and first tied and knotted one end about the juggler’s - ankles; his knees were then securely tied together, next the wrists, - after which the arms were passed over the knees and a billet of wood - passed through under the knees, thus securing and keeping the arms - down motionless. The rope was then passed around the neck, again and - again, each time tied and knotted, so as to bring the face down upon - the knees. A flat river-stone, of black color--which was the - Jĕs´sakkīd´’s ma´nidō or amulet--was left lying upon his thighs. - - The Jĕs´sakkīd´ was then carried to the lodge and placed inside upon a - mat on the ground, and the flap covering was restored so as to - completely hide him from view. - - Immediately loud, thumping noises were heard, and the framework began - to sway from side to side with great violence; whereupon the clergyman - remarked that this was the work of the Evil One and ‘it was no place - for him,’ so he left and did not see the end. After a few minutes of - violent movements and swayings of the lodge accompanied by loud - inarticulate noises, the motions gradually ceased when the voice of - the juggler was heard, telling Beaulieu to go to the house of a - friend, near by, and get the rope. Now, Beaulieu, suspecting some joke - was to be played upon him, directed the committee to be very careful - not to permit any one to approach while he went for the rope, which he - found at the place indicated, still tied exactly as he had placed it - about the neck and extremities of the Jĕs´sakkīd´. He immediately - returned, laid it down before the spectators, and requested of the - Jĕs´sakkīd´ to be allowed to look at him, which was granted, but with - the understanding that Beaulieu was not to touch him. - - When the covering was pulled aside, the Jĕs´sakkīd´ sat within the - lodge, contentedly smoking his pipe, with no other object in sight - than the black stone mánidō. Beaulieu paid his wager of $100. - - An exhibition of similar pretended powers, also for a wager, was - announced a short time after, at Yellow Medicine, Minnesota, to be - given in the presence of a number of Army people, but at the threat of - the Grand Medicine Man of the Leech Lake bands, who probably objected - to interference with his lucrative monopoly, the event did not take - place and bets were declared off. - -Col. Mallery obtained further information, of a similar kind from -various persons on the Bad River Reservation, and at Bayfield, -Wisconsin. All of these he considered to be mere variants of a class of -performances which were reported by the colonists of New England and the -first French missionaries in Canada as early as 1613, where the general -designation of “The Sorcerers” was applied to the whole body of Indians -on the Ottawa River. These reports, it must be remembered, however, -applied only to the numerous tribes of the Algonkian linguistic family -among which the alleged practices existed; though neighboring tribes of -other linguistic groups were no doubt familiar with them, just as the -Winnebago, Omaha, and other allied tribes, profess to have “Medicine -Societies,” the secrets of which they claim to have obtained from tribes -located east of their own habitat, that practiced the peculiar ceremony -of “shooting small shells” (i.e., the mī´gis of the Ojibwa) into the -candidate. - -In Pl. XVIII is shown a Jĕs´sakkīd´ extracting sickness by sucking -through bone tubes. - - [Illustration: Plate XVIII - Jĕs´akkīd´ Removing Disease.] - - -DZHIBAI´ MIDĒ´WIGÂN, OR “GHOST LODGE.” - -A structure erected by Indians for any purpose whatever, is now -generally designated a lodge, in which sense the term is applied in -connection with the word dzhibai´--ghost, or more appropriately -shadow--in the above caption. This lodge is constructed in a form -similar to that of the Midē´wigân, but its greatest diameter extends -north and south instead of east and west. Further reference will be made -to this in describing another method of conferring the initiation of the -first degree of the Midē´wiwin. This distinction is attained by first -becoming a member of the so-called “Ghost Society,” in the manner and -for the reason following: - -After the birth of a male child it is customary to invite the friends of -the family to a feast, designating at the same time a Midē´ to serve as -godfather and to dedicate the child to some special pursuit in life. The -Midē´ is governed in his decision by visions, and it thus sometimes -happens that the child is dedicated to the “Grand Medicine,” i.e., he is -to be prepared to enter the society of the Midē´. In such a case the -parents prepare him by procuring a good preceptor, and gather together -robes, blankets, and other gifts to be presented at initiation. - -Should this son die before the age of puberty, before which period it is -not customary to admit any one into the society, the father paints his -own face as before described, viz, red, with a green stripe diagonally -across the face from left to right, as in Pl. VI, No. 4, or red with two -short horizontal parallel bars in green upon the forehead as in Pl. VI, -No. 5, and announces to the chief Midē´ priest his intention of becoming -himself a member of the “Ghost Society” and his readiness to receive the -first degree of the Midē´wiwin, as a substitute for his deceased son. -Other members of the mourner’s family blacken the face, as shown on Pl. -VII, No. 5. - -In due time a council of Midē´ priests is called, who visit the wig´iwam -of the mourner, where they partake of a feast, and the subject of -initiation is discussed. This wig´iwam is situated south and east of the -Midē´wigân, as shown in Fig. 35, which illustration is a reproduction of -a drawing made by Sikas´sigĕ. - - [Illustration: Fig. 35.--Indian diagram of ghost lodge.] - -The following is an explanation of the several characters: - - No. 1 represents the wig´iwam of the mourner, which has been erected - in the vicinity of the Midē´wigân, until after the ceremony of - initiation. - - No. 2 is the path supposed to be taken by the shadow (spirit) of the - deceased; it leads westward to the Dzhibai´ Midē´wigân; literally, - shadow-spirit wig´iwam. - - No. 3, 4, 5, and 6, designate the places where the spirit plucks the - fruits referred to--respectively the strawberry, the blueberry, the - June cherries, and the plum. - - No. 7 designates the form and location of the Dzhihai´ Midē´wigân. The - central spot is the place of the dish of food for Dzhibai´ - Man´idō--the good spirit--and the smaller spots around the interior - of the inclosure are places for the deposit of dishes for the other - Midē´ spirits who have left this earth. - - No. 8 is the path which is taken by the candidate when going from his - wig´iwam to the Midē´wigân. - - No. 9 indicates the place of the sweat-lodge, resorted to at other - periods of initiation. - - No. 10 is the Midē´wigân in which the ceremony is conducted at the - proper time. - -It is stated that in former times the Ghost Lodge was erected west of -the location of the mourner’s wig´iwam, but for a long time this -practice has been discontinued. The tradition relating to the Spirit’s -progress is communicated orally, while the dramatic representation is -confined to placing the dishes of food in the Midē´wigân, which is -selected as a fitting and appropriate substitute during the night -preceding the initiation. - -This custom, as it was practiced, consisted of carrying from the -mourner’s wig´iwam to the Ghost Lodge the dishes of food for the spirits -of departed Midē´ to enjoy a feast, during the time that the Midē´ -priests were partaking of one. A large dish was placed in the center of -the structure by the mourner, from which the supreme Midē´ spirit was to -eat. Dishes are now carried to the Midē´wigân, as stated above. - -The chief officiating Midē´ then instructs the father of the deceased -boy the manner in which he is to dress and proceed, as symbolizing the -course pursued by the spirit of the son on the way to the spirit world. -The instructions are carried out, as far as possible, with the exception -of going to an imaginary Ghost Lodge, as he proceeds only to the -Midē´wigân and deposits the articles enumerated below. He is told to -take one pair of bear-skin moccasins, one pair of wolf-skin, and one -pair of birds´ skins, in addition to those which he wears upon his feet; -these are to be carried to the structure in which the Midē´ spirits are -feasting, walking barefooted, picking a strawberry from a plant on the -right of the path and a blueberry from a bush on the left, plucking June -cherries from a tree on the right and plums on the left. He is then to -hasten toward the Ghost Lodge, which is covered with mī´gis, and to -deposit the fruit and the moccasins; these will be used by his son’s -spirit in traveling the road of the dead after the spirits have -completed their feast and reception of him. While the candidate is on -his mission to the Ghost Lodge (for the time being represented by the -Midē´wigân) the assemblage in the wig´iwam chant the following for the -mourner: Yan´-i-ma-tsha´, yan´-i-ma-tsha´, ha´, yan´-i-ma-tsha´ -yan´-i-ma-tsha´ ha´, yu´-te-no-win´ gē´, hē´ nin-de´-so-ne´--“I am going -away, I am going away, I am going away, to the village I walk”--i.e., -the village of the dead. - -The person who desires to receive initiation into the Midē´wigân, under -such circumstances, impersonates Minabō´zho, as he is believed to have -penetrated the country of the abode of shadows, or ne´-ba-gī´-zis--“land -of the sleeping sun.” He, it is said, did this to destroy the “Ghost -Gambler” and to liberate the many victims who had fallen into his power. -To be enabled to traverse this dark and dismal path, he borrowed of -Kŏ-ko´-kŏ-ō´--the owl--his eyes, and received also the services of -wē´-we-tē´-si-wŭg--the firefly, both of which were sent back to the -earth upon the completion of his journey. By referring to Pl. III, A, -the reference to this myth will be observed as pictorially represented -in Nos. 110 to 114. No. 110 is the Midē´wigân from which the traveler -has to visit the Dzhibai´ Midē´wigân (No. 112) in the west. No. 113, -represented as Kŏ-ko´-kŏ-ō´--the owl--whose eyes enabled Mī´nabō´zho to -follow the path of the dead (No. 114); the owl skin Midē´ sack is also -sometimes used by Midē´ priests who have received their first degree in -this wise. The V-shaped characters within the circle at No. 111 denote -the presence of spirits at the Ghost Lodge, to which reference has been -made. - -The presents which had been gathered as a gift or fee for the deceased -are now produced and placed in order for transportation to the -Midē´wigân, early on the following morning. - -The Midē´ priests then depart, but on the next morning several of them -make their appearance to assist in clearing the Midē´wigân of the dishes -which had been left there over night, and to carry thither the robes, -blankets, and other presents, and suspend them from the rafters. Upon -their return to the candidate’s wig´iwam, the Midē´ priests gather, and -after the candidate starts to lead the procession toward the Midē´wigân, -the priests fall in in single file, and all move forward, the Midē´ -priests chanting the following words repeatedly, viz: Ki-e´-ne-kwo-tâ´ -ki-e´-ne-kwo-tâ´, ha´, ha´, ha´, nōs e´wi-e´, hē´, ki´-na-ka´-ta-mŭn´ -do-nâ´-gan--“I also, I also, my father, leave you my dish.” - -This is sung for the deceased, who is supposed to bequeath to his father -his dish, or other articles the names of which are sometimes added. - -The procession continues toward and into the Midē´wigân, passing around -the interior by the left side toward the west, north, and east to a -point opposite the space usually reserved for the deposit of goods, -where the candidate turns to the right and stands in the middle of the -inclosure, where he now faces the Midē´ post in the west. The members -who had not joined the procession, but who had been awaiting its -arrival, now resume their seats, and those who accompanied the candidate -also locate themselves as they desire, when the officiating priests -begin the ceremony as described in connection with the initiation for -the first degree after the candidate has been turned over to the chief -by the preceptor. - -Sometimes the mother of one who had been so dedicated to the Midē´wiwin -is taken into that society, particularly when the father is absent or -dead. - - -INITIATION BY SUBSTITUTION. - -It sometimes happens that a sick person can not be successfully treated -by the Midē´, especially in the wig´iwam of the patient, when it becomes -necessary for the latter to be carried to the Midē´wigân and the -services of the society to be held. This course is particularly followed -when the sick person or the family can furnish a fee equivalent to the -gift required for initiation under ordinary circumstances. - -It is believed, under such conditions, that the evil man´idōs can be -expelled from the body only in the sacred structure, at which place -alone the presence of Ki´tshi Man´idō may be felt, after invocation, and -in return for his aid in prolonging the life of the patient the latter -promises his future existence to be devoted to the practice and -teachings of the Midē´wiwin. Before proceeding further, however, it is -necessary to describe the method pursued by the Midē´ priest. - -The first administrations may consist of mashki´kiwabūⁿ´, or medicine -broth, this being the prescription of the Midē´ in the capacity of -mashki´kike´winĭ´nĭ, or herbalist, during which medication he resorts to -incantation and exorcism, accompanying his song by liberal use of the -rattle. As an illustration of the songs used at this period of the -illness, the following is presented, the mnemonic characters being -reproduced on Pl. XVI, C. The singing is monotonous and doleful, though -at times it becomes animated and discordant. - - [Illustration] - In´-do-nâ-gât in-da´-kwo-nan - That which I live upon has been put on this dish by the spirit. - [Ki´tshi Man´idō provides the speaker with the necessary food for - the maintenance of life. The dish, or feast, is shown by the - concentric rings, the spirit’s arm is just below it.] - - [Illustration] - Mo´-ki-yan tshik´-ko-min´. - I bring life to the people. - [The speaker, as the impersonator of the sacred Otter, brings life. - The Otter is just emerging from the surface of the water, as he - emerged from the great salt sea before the Âni´shi-nâ´beg, after - having been instructed by Mi´nabō´zho to carry life to them.] - - [Illustration] - Ni´-no-mūn´ mash-ki´-ki - I can also take medicine from the lodge, or the earth - [The Midē´’s arm is reaching down to extract magic remedies from the - earth. The four spots indicate the remedies, while the square figure - denotes a hole in the ground.] - - [Illustration] - Rest. During this interval the Midē´’s thoughts dwell upon the sacred - character of the work in which he is engaged. - - [Illustration] - Ni´-nin-dē´ in´-dai-yo´. - It is all in my heart, the life. - [The concentric circles indicates the mī´gis, life, within the - heart, the former showing radiating lines to denote its magic - power.] - - [Illustration] - M´bi-mo´-se-an-kĭnk´. - The spirit saw me and sent me medicine from above. - [The figure is that of Ki´tshi Man´idō, who granted power to the - speaker.] - - [Illustration] - Dōn´-de-na mi-tĭz´-kŭnk. - It is also on the trees, that from which I take life. - [The tree bears “medicine” which the speaker has at his command, - and is enabled to use.] - -When the ordinary course of treatment fails to relieve the patient the -fact is made known to the Midē´ priests and he is consequently taken -to the Midē´wigân and laid upon blankets so that part of his body may -rest against the sacred midē´ stone. Associate Midē´ then attend, -in consultation, with the Midē´-in-chief, the other members present -occupying seats around the walls of the structure. - -The accompanying lecture is then addressed to the sick person, viz: - - Mi-shosh´-yâ-gwa´ ga´-a-nin-nan´ gi´-de-wēn´-du-nŭn - ne´-tun-ga´-da-da-we´-in man´-i-dōmī´-gis. Kit´-ti-mâ´-gĭ-si - ē´-ni-dau´-â-ya-we´-yĭn o-ma´-e-nâ´-sa-ba-bĭt bī-ĭ-sha´-gaban´-dĕ-a - gi-bi´-sha-ban-da´-ĕt na-pĭsh-kâ-tshi-dŏsh ke´-a-yū´-ĭn-ki-go - gŏt-tâ-sō-nĕn´, mi´-a-shi´-gwa-gō-dĭn´-na-wât - dzhi-ma´-di-a-kad´-dŏ-yōn bi-mâ-di-si-wĭn´. - -The following is a free translation of the above: - - The time of which I spoke to you has now arrived, and you may deem it - necessary to first borrow the sacred mī´gis. Who are you that comes - here as a supplicant? Sit down opposite to me, where I can see you and - speak to you, and fix your attention upon me, while you receive life - you must not permit your thoughts to dwell upon your present - condition, but to support yourself against falling into despondency. - - Now we are ready to try him; now we are ready to initiate him. - -The reference to borrowing a mī´gis signifies that the patient may have -this mysterious power “shot into his body” where he lies upon the ground -and before he has arrived at the place where candidates are properly -initiated; this, because of his inability to walk round the inclosure. - -The last sentence is spoken to the assisting Midē´. The following song -is sung, the mnemonic characters pertaining thereto being reproduced on -Pl. XVI, D. - - [Illustration] - O-da´-pi-nŭng´-mung oâ´-ki-wen´-dzhi man´-i-dō - we´-an-ĭ-win´-zhi-gu-sân´. - We are going to take the sacred medicine out of the ground. - [The speaker refers to himself and the assistants as resorting - to remedies adopted after consultation, the efficiency thereof - depending upon their combined prayers. The arm is represented as - reaching for a remedy which is surrounded by lines denoting soil.] - - [Illustration] - We-a´-ki man´-i-dō we-an-gwĭs´. - The ground is why I am a spirit, my son. - [The lower horizontal line is the earth, while the magic power which - he possesses is designated by short vertical wavy lines which reach - his body.] - - [Illustration] - Rest. - - [Illustration] - Nish´-u-we-ni-mi´-qu nish´-u-we-ni-mi´-qu we´-gi ma´-ŏ-dzhig´. - The spirits have pity; the spirits have pity on me. - [The Midē´ is supplicating the Midē´ spirits for aid in his wishes - to cure the sick.] - - [Illustration] - Kish´-u-we-ni-mi´-qu ki´-shi´-gŭng don´-dzhi-wa´-wa-mĭk. - The spirits have pity on me; from on high I see you. - [The sky is shown by the upper curved lines, beneath which the Midē´ - is raising his arm in supplication.] - - [Illustration] - Man´-i-dō´-â ni´-o. - My body is a spirit. - [The Midē´ likens himself to the Bear Man´idō, the magic powers of - which are shown by the lines across the body and short strokes upon - the back.] - - [Illustration] - Pi-ne´-si-wi-ân´ ke-ke´-u-wi-an´. - A little bird I am: I am the hawk. - [Like the thunderer, he penetrates the sky in search of power and - influence.] - - [Illustration] - Man´-i-dō´ nu´-tu wa´-kan. - Let us hear the spirit. - [The Ki´tshi Man´idō is believed to make known his presence, and all - are enjoined to listen for such intimation.] - - [Illustration] - Ka´-nun-ta´-wa man´-i-dō´ wi´-da-ku-ē´, hē´, ki´-a-ha-mī´. - You might hear that he is a spirit. - [The line on the top of the head signifies the person to be a - superior being.] - - [Illustration] - Ka´-ke-na gus-sâ´ o´-mi-si´-nī´ na´-ēn. - I am afraid of all, that is why I am in trouble. - [The Midē´ fears that life can not be prolonged because the evil - man´idōs do not appear to leave the body of the sick person. The - arm is shown reaching for mī´gis, or life, the strength of the - speaker’s, having himself received it four times, does not appear - to be of any avail.] - -Should the patient continue to show decided symptoms of increased -illness, the singing or the use of the rattle is continued until life is -extinct, and no other ceremony is attempted; but if he is no worse after -the preliminary course of treatment, or shows any improvement, the first -attendant Midē´ changes his songs to those of a more boastful character. -The first of these is as follows, chanted repeatedly and in a monotonous -manner, viz: - - A´-si-na´-bi-hu´-ya, a-si´-na´-b-hu´-ya. - I have changed my looks, I have changed my looks. - - [This refers to the appearance of the Midē´ stone which it is - believed absorbs some of the disease and assumes a change of color.] - - Nish´-a-we´nī´, hū´, gū´, mi-dē´, wug, a-ne´-ma-bī´-tshig. - The Midē´ have pity on me, those who are sitting around, - and those who are sitting from us. - - [The last line refers to those Midē´ who are sitting, though absent - from the Midē´wigân.] - -The following illustrates the musical rendering: - - [Music: 285_1] - A-si-na-bi-hŭ-i-ya, A-si-na-bi-hŭ-i-ya, A-si-na-bi-hŭ-i-ya hĭa, - A-si-na-bi-hŭ-i-ya, A-si-na-bi-hŭ-i-ya hĭa. - - [Music: 285_2] - Nish-a-wi-in-hu gū, O-ko-mi-dē-wog hē, - A-ne-ma-bi-tshig hē, Nishawiinhu gū, - O-ko-mi-dē-wog hē, Nish-a-wi-ni-hu gŭ O-ko-mi-dē-wog hē. - -As the patient continues to improve the song of the Midē´ becomes more -expressive of his confidence in his own abilities and importance. - -The following is an example in illustration, viz: - - Ni-ne´-ta-we-hē´ wa-wâ´-bâ-ma´ man´-i-dō, wa-wâ´-bâ-ma´. - [I am the only one who sees the spirit, who sees the spirit.] - Nin´-da-nī-wĭ-a, nin´-da-nī´-wĭ-a. - I surpass him, I surpass him. - [The speaker overcomes the malevolent man´idō and causes him to take - flight.] - - Na´-sa-ni-nēn´-di-yaⁿ a-we´-si-yŏk´ no-gwe´-no´-wŏk. - See how I act, beasts I shoot on the wing. - [The signification of this is, that he “shoots at them as they fly,” - referring to the man´idōs as they escape from the body.] - -The following is the musical notation of the above, viz: - - [Music: 285_3] - Ni-ne-ta-we-hē wa-wâ´bâ-ma man-i-dō wa-wâ´-bâ-ma man-i-dō, - Ni-ne-ta-we-hē wa-wâ´-bâ-ma man-i-dō, wa-wâ´-bâ-ma man-i-dō. - - [Music: 286_1] - Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, - Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, - Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, hō. - - [Music: 286_2] - Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya, - Awasiyōk, Nogwenowōk. - -If the patient becomes strong enough to walk round the inclosure he is -led to the western end and seated upon a blanket, where he is initiated. -If not, the mī´gis is “shot into his body” as he reclines against the -sacred stone, after which a substitute is selected from among the Midē´ -present, who takes his place and goes through the remainder of the -initiation for him. Before proceeding upon either course, however, -the chief attendant Midē´ announces his readiness in the following -manner: Mi´-o-shi´-gwa, wi-kwod´-gi-o-wŏg´ ga-mâ´-dzhi-a-ka´-dŭng -bi-mâ-di-si-wĭn´--“Now we are ready to escape from this and to begin -to watch life.” This signifies his desire to escape from his present -procedure and to advance to another course of action, to the exercise -of the power of giving life by transferring the sacred mī´gis. - -The remainder of the ceremony is then conducted as in the manner -described as pertains to the first degree of the Midē´wiwin. - - -SUPPLEMENTARY NOTES. - -PICTOGRAPHY. - -Before concluding, it may be of interest to refer in some detail to -several subjects mentioned in the preceding pages. The mnemonic songs -are in nearly every instance incised upon birch bark by means of a -sharp-pointed piece of bone or a nail. The inner surface of the bark is -generally selected because it is softer than the reverse. Bark for such -purposes is peeled from the trunk during the spring months. On the right -hand upper corner of Pl. XIX is reproduced a portion of a mnemonic song -showing characters as thus drawn. The specimen was obtained at White -Earth, and the entire song is presented on Pl. XVI, C. A piece of bark -obtained at Red Lake, and known to have been incised more than seventy -years ago, is shown on the right lower corner of Pl. XIX. The drawings -are upon the outer surface and are remarkably deep and distinct. The -left hand specimen is from the last named locality, and of the same -period, and presents pictographs drawn upon the inner surface. - - [Illustration: Plate XIX. - Sacred Birch Bark Records.] - -In a majority of songs the characters are drawn so as to be read from -left to right, in some from right to left, and occasionally one is found -to combine both styles, being truly boustrophic. Specimens have been -obtained upon which the characters were drawn around and near the margin -of an oblong piece of bark, thus appearing in the form of an irregular -circle. - -The pictographic delineation of ideas is found to exist chiefly among -the shamans, hunters, and travelers of the Ojibwa, and there does not -appear to be a recognized system by which the work of any one person is -fully intelligible to another. A record may be recognized as pertaining -to the Midē´ ceremonies, as a song used when hunting plants, etc.; but -it would be impossible for one totally unfamiliar with the record to -state positively whether the initial character was at the left or the -right hand. The figures are more than simply mnemonic; they are -ideographic, and frequently possess additional interest from the fact -that several ideas are expressed in combination. Col. Garrick Mallery, -U.S. Army, in a paper entitled “Recently Discovered Algonkian -Pictographs,” read before the American Association for the Advancement -of Science, at Cleveland, 1888, expressed this fact in the following -words: - - It is desirable to explain the mode of using the Midē´ and other bark - records of the Ojibwa and also those of other Algonkian tribes to be - mentioned in this paper. The comparison made by Dr. E. B. Tylor of the - pictorial alphabet to teach children “A was an archer,” etc., is not - strictly appropriate in this case. The devices are not only mnemonic, - but are also ideographic and descriptive. They are not merely invented - to express or memorize the subject, but are evolved therefrom. To - persons acquainted with secret societies a good comparison for the - charts or rolls would be what is called the tressel board of the - Masonic order, which is printed and published and publicly exposed - without exhibiting any of the secrets of the order, yet is not only - significant, but useful to the esoteric in assistance to their memory - as to degrees and details of ceremony. - - A more general mode of explaining the so-called symbolism is by a - suggestion that the charts of the order or the song of a myth should - be likened to the popular illustrated poems and songs lately published - in Harper’s Magazine for instance, “Sally in our Alley,” where every - stanza has an appropriate illustration. Now, suppose that the text was - obliterated forever, indeed the art of reading lost, the illustrations - remaining, as also the memory to many persons of the ballad. The - illustrations kept in order would supply always the order of the - stanzas and also the general subject-matter of each particular stanza - and the latter would be a reminder of the words. This is what the - rolls of birch bark do to the initiated Ojibwa, and what Schoolcraft - pretended in some cases to show, but what for actual understanding - requires that all the vocables of the actual songs and charges of the - initiation should be recorded and translated. This involves not only - profound linguistic study, but the revelation of all the mysteries. - In other instances the literation in the aboriginal language of the - nonesoteric songs and stories and their translation is necessary to - comprehend the devices by which they are memorized rather than - symbolized. Nevertheless, long usage has induced some degree of - ideography and symbolism. - - [Illustration: Plate XX. - Sacred Bark Scroll and Contents.] - -On Pl. XX are presented illustrations of several articles found in a -Midē´ sack which had been delivered to the Catholic priest at Red Lake -over seventy years ago, when the owner professed Christianity and -forever renounced (at least verbally) his pagan profession. The -information given below was obtained from Midē´ priests at the above -locality. They are possessed of like articles, being members of the same -society to which the late owners of the relics belonged. The first is a -birch-bark roll, the ends of which were slit into short strips, so as to -curl in toward the middle to prevent the escaping of the contents. The -upper figure is that of the Thunder god, with waving lines extending -forward from the eyes, denoting the power of peering into futurity. This -character has suggested to several Midē´ priests that the owner might -have been a Midē´-Jĕs´sakkīd´. This belief is supported by the actual -practice pursued by this class of priests when marking their personal -effects. The lower figure is that of a buffalo, as is apparent from the -presence of the hump. Curiously enough both eyes are drawn upon one side -of the head, a practice not often followed by Indian artists. - -The upper of the four small figures is a small package, folded, -consisting of the inner sheet of birch-bark and resembling paper both in -consistence and color. Upon the upper fold is the outline of the Thunder -bird. The next two objects represent small boxes made of pine wood, -painted or stained red and black. They were empty when received, but -were no doubt used to hold sacred objects. The lowest figure of the four -consists of a bundle of three small bags of cotton wrapped with a strip -of blue cloth. The bags contain, respectively, love powder, hunter’s -medicine--in this instance red ocher and powdered arbor vitæ leaves--and -another powder of a brownish color, with which is mixed a small quantity -of ground medicinal plants. - -The roll of birch-bark containing these relics inclosed also the skin of -a small rodent (Spermophilus sp.?) but in a torn and moth-eaten -condition. This was used by the owner for purposes unknown to those who -were consulted upon the subject. It is frequently, if not generally, -impossible to ascertain the use of most of the fetiches and other sacred -objects contained in Midē´ sacks of unknown ownership, as each priest -adopts his own line of practice, based upon a variety of reasons, -chiefly the nature of his fasting dreams. - -Fancy sometimes leads an individual to prepare medicine sticks that are -of curious shape or bear designs of odd form copied after something of -European origin, as exemplified in the specimen illustrated on. Pl. XXI, -Nos. 1 and 2, showing both the obverse and reverse. The specimen is made -of ash wood and measures about ten inches in length. On the obverse -side, besides the figures of man´-idōs, such as the Thunder bird, the -serpent, and the tortoise, there is the outline of the sun, spots copied -from playing cards, etc.; upon the reverse appear two spread hands, a -bird, and a building, from the top of which floats the American flag. -This specimen was found among the effects of a Midē´ who died at Leech -Lake, Minnesota, a few years ago, together with effigies and other -relics already mentioned in another part of this paper. - -MUSIC. - -In addition to the examples of Indian music that have been given, -especially the songs of shamans, it may be of interest to add a few -remarks concerning the several varieties of songs or chants. Songs -employed as an accompaniment to dances are known to almost all the -members of the tribe, so that their rendition is nearly always the same. -Such songs are not used in connection with mnemonic characters, as there -are, in most instances, no words or phrases recited, but simply a -continued repetition of meaningless words or syllables. The notes are -thus rhythmically accentuated, often accompanied by beats upon the drum -and the steps of the dancers. - -An example of another variety of songs, or rather chants, is presented -in connection with the reception of the candidate by the Midē´ priest -upon his entrance into the Midē´wigân of the first degree. In this -instance words are chanted, but the musical rendition differs with the -individual, each Midē´ chanting notes of his own, according to his -choice or musical ability. There is no set formula, and such songs, even -if taught to others, are soon distorted by being sung according to the -taste or ability of the singer. The musical rendering of the words and -phrases relating to the signification of mnemonic characters depends -upon the ability and inspired condition of the singer; and as each Midē´ -priest usually invents and prepares his own songs, whether for -ceremonial purposes, medicine hunting, exorcism, or any other use, he -may frequently be unable to sing them twice in exactly the same manner. -Love songs and war songs, being of general use, are always sung in the -same style of notation. - -The emotions are fully expressed in the musical rendering of the several -classes of songs, which are, with few exceptions, in a minor key. -Dancing and war songs are always in quick time, the latter frequently -becoming extraordinarily animated and boisterous as the participants -become more and more excited. - -Midē´ and other like songs are always more or less monotonous, though -they are sometimes rather impressive, especially if delivered by one -sufficiently emotional and possessed of a good voice. Some of the Midē´ -priests employ few notes, not exceeding a range of five, for all songs, -while others frequently cover the octave, terminating with a final note -lower still. - -The statement has been made that one Midē´ is unable either to recite or -sing the proper phrase pertaining to the mnemonic characters of a song -belonging to another Midē´ unless specially instructed. The -representation of an object may refer to a variety of ideas of a -similar, though not identical, character. The picture of a bear may -signify the Bear man´idō as one of the guardians of the society; it may -pertain to the fact that the singer impersonates that man´idō; exorcism -of the malevolent bear spirit may be thus claimed; or it may relate to -the desired capture of the animal, as when drawn to insure success for -the hunter. An Indian is slow to acquire the exact phraseology, which is -always sung or chanted, of mnemonic songs recited to him by a Midē´ -preceptor. - - [Illustration: Plate XXI. - Midē´ Relics from Leech Lake.] - -An exact reproduction is implicitly believed to be necessary, as -otherwise the value of the formula would be impaired, or perhaps even -totally destroyed. It frequently happens, therefore, that although an -Indian candidate for admission into the Mīdē´wiwin may already have -prepared songs in imitation of those from which he was instructed, -he may either as yet be unable to sing perfectly the phrases relating -thereto, or decline to do so because of a want of confidence. Under such -circumstances the interpretation of a record is far from satisfactory, -each character being explained simply objectively, the true import being -intentionally or unavoidably omitted. An Ojibwa named “Little -Frenchman,” living at Red Lake, had received almost continuous -instruction for three or four years, and although he was a willing and -valuable assistant in other matters pertaining to the subject under -consideration, he was not sufficiently familiar with some of his -preceptor’s songs to fully explain them. A few examples of such mnemonic -songs are presented in illustration, and for comparison with such as -have already been recorded. In each instance the Indian’s interpretation -of the character is given first, the notes in brackets being supplied in -further explanation. Pl. XXII, A, is reproduced from a birch-bark song; -the incised lines are sharp and clear, while the drawing in general is -of a superior character. The record is drawn so as to be read from right -to left. - - [Illustration] - From whence I sit. - [The singer is seated, as the lines indicate contact with the - surface beneath, though the latter is not shown. The short line - extending from the mouth indicates voice, and probably signifies, - in this instance, singing.] - - [Illustration] - The big tree in the center of the earth. - [It is not known whether or not this relates to the first - destruction of the earth, when Mi´nabō´zho escaped by climbing a - tree which continued to grow and to protrude above the surface of - the flood. One Midē´ thought it related to a particular medicinal - tree which was held in estimation beyond all others, and thus - represented as the chief of the earth.] - - [Illustration] - I will float down the fast running stream. - [Strangely enough, progress by water is here designated by - footprints instead of using the outline of a canoe. The etymology of - the Ojibwa word used in this connection may suggest footprints, as - in the Delaware language one word for river signifies “water road,” - when in accordance therewith “footprints” would be in perfect - harmony with the general idea.] - - [Illustration] - The place that is feared I inhabit, the swift-running stream I - inhabit. - [The circular line above the Midē´ denotes obscurity, i.e., he is - hidden from view and represents himself as powerful and terrible to - his enemies as the water monster.] - - [Illustration] - You who speak to me. - - [Illustration] - I have long horns. - [The Midē´ likens himself to the water monster, one of the - malevolent serpent man´idōs who antagonize all good, as beliefs - and practices of the Midē´wiwin.] - - [Illustration] - A rest or pause. - - [Illustration] - I, seeing, follow your example. - - [Illustration] - You see my body, you see my body, you see my nails are worn off in - grasping the stone. - [The Bear man´idō is represented as the type now assumed by the - Midē´. He has a stone within his grasp, from which magic remedies - are extracted.] - - [Illustration] - You, to whom I am speaking. - [A powerful Man´idō´, the panther, is in an inclosure and to him the - Midē´ addresses his request.] - - [Illustration] - I am swimming--floating--down smoothly. - [The two pairs of serpentine lines indicate the river banks, while - the character between them is the Otter, here personated by the - Midē´.] - - [Illustration] - Bars denoting a pause. - - [Illustration] - I have finished my drum. - [The Midē´ is shown holding a Midē´ drum which he is making for use - in a ceremony.] - - [Illustration] - My body is like unto you. - [The mī´gis shell, the symbol of purity and the Midē´wiwin.] - - [Illustration] - Hear me, you who are talking to me! - [The speaker extends his arms to the right and left indicating - persons who are talking to him from their respective places. The - lines denoting speech--or hearing--pass through the speaker’s head - to exclaim as above.] - - [Illustration] - See what I am taking. - [The Midē´ has pulled up a medicinal root. This denotes his - possessing a wonderful medicine and appears in the order of an - advertisement.] - - [Illustration] - See me, whose head is out of water. - - [Illustration: Plate XXII. - Mnemonic Songs.] - -On Pl. XXII, B, is presented an illustration reproduced from a piece of -birch bark owned by the preceptor of “Little Frenchman,” of the import -of which the latter was ignorant. His idea of the signification of the -characters is based upon general information which he has received, and -not upon any pertaining directly to the record. From general appearances -the song seems to be a private record pertaining to the Ghost Society, -the means through which the recorder attained his first degree of the -Midē´wiwin, as well as to his abilities, which appear to be boastfully -referred to: - - [Illustration] - I am sitting with my pipe. - [Midē´ sitting, holding his pipe. He has been called upon to visit a - patient, and the filled pipe is handed to him to smoke preparatory - to his commencing the ceremony of exorcism.] - - [Illustration] - I employ the spirit, the spirit of the owl. - [This evidently indicates the Owl Man´idō, which has been referred - to in connection with the Red Lake Mide´ chart, Pl. III, No. 113. - The Owl man´idō is there represented as passing from the Midē´wigân - to the Dzhibai´ Midē´wigân, and the drawings in that record and in - this are sufficiently alike to convey the idea that the maker of - this song had obtained his suggestion from the old Midē´ chart.] - - [Illustration] - It stands, that which I am going after. - [The Midē´, impersonating the Bear Man´idō, is seeking a medicinal - tree of which he has knowledge, and certain parts of which he - employs in his profession. The two footprints indicate the direction - the animal is taking.] - - [Illustration] - I, who fly. - [This is the outline of a Thunder bird, who appears to grasp in his - talons some medical plants.] - - [Illustration] - Ki´-bi-nan´ pi-zan´. Ki´binan´ is what I use, it flies like an arrow. - [The Midē´’s arm is seen grasping a magic arrow, to symbolize the - velocity of action of the remedy.] - - [Illustration] - I am coming to the earth. - [A Man´idō is represented upon a circle, and in the act of - descending toward the earth, which is indicated by the horizontal - line, upon which is an Indian habitation. The character to denote - the sky is usually drawn as a curved line with the convexity above, - but in this instance the ends of the lines are continued below, - so as to unite and to complete the ring; the intention being, as - suggested by several Midē´ priests, to denote great altitude above - the earth, i.e., higher than the visible azure sky, which is - designated by curved lines only.] - - [Illustration] - I am feeling for it. - [The Midē´ is reaching into holes in the earth in search of hidden - medicines.] - - [Illustration] - I am talking to it. - [The Midē´ is communing with the medicine Man´idō´ with the Midē´ - sack, which he holds in his hand. The voice lines extend from his - mouth to the sack, which appears to be made of the skin of an Owl, - as before noted in connection with the second character in this - song.] - - [Illustration] - They are sitting round the interior in a row. - [This evidently signifies the Ghost Lodge, as the structure is drawn - at right angles to that usually made to represent the Midē´wigân, - and also because it seems to be reproduced from the Red Lake chart - already alluded to and figured in Pl. III, No. 112. The spirits or - shadows, as the dead are termed, are also indicated by crosses in - like manner.] - - [Illustration] - You who are newly hung; you have reached half, and you are now full. - [The allusion is to three phases of the moon, probably having - reference to certain periods at which some important ceremonies - or events are to occur.] - - [Illustration] - I am going for my dish. - [The speaker intimates that he is going to make a feast, the dish - being shown at the top in the form of a circle; the footprints are - directed toward, it and signify, by their shape, that he likens - himself to the Bear man´idō, one of the guardians of the Midēwiwin.] - - [Illustration] - I go through the medicine lodge. - [The footprints within the parallel lines denote his having passed - through an unnamed number of degrees. Although the structure is - indicated as being erected like the Ghost Lodge, i.e., north and - south, it is stated that Midēwiwin is intended. This appears to be - an instance of the non-systematic manner of objective ideagraphic - delineation.] - - [Illustration] - Let us commune with one another. - [The speaker is desirous of communing with his favorite man´idōs, - with whom he considers himself on an equality, as is indicated by - the anthropomorphic form of one between whom and himself the voice - lines extend.] - -On Figs. 36-39, are reproduced several series of pictographs from -birch-bark songs found among the effects of a deceased Midē´ priest, at -Leech Lake. Reference to other relics belonging to the same collection -has been made in connection with effigies and beads employed by Midē´ in -the endeavor to prove the genuineness of their religion and profession. -These mnemonic songs were exhibited to many Midē´ priests from various -portions of the Ojibwa country, in the hope of obtaining some -satisfactory explanation regarding the import of the several characters; -but, although they were pronounced to be “Grand Medicine,” no -suggestions were offered beyond the merest repetition of the name of the -object or what it probably was meant to represent. The direction of -their order was mentioned, because in most instances the initial -character furnishes the guide. Apart from this, the illustrations are of -interest as exhibiting the superior character and cleverness of their -execution. - - [Illustration: Fig. 36.--Leech Lake Midē´ song.] - -The initial character on Fig. 36 appears to be at the right hand upper -corner, and represents the Bear Man´idō. The third figure is that of the -Midē´wiwin, with four man´idōs within it, probably the guardians of the -four degrees. The owner of the song was a Midē´ of the second degree, -as was stated in connection with his Midē´wi-gwas or “medicine chart,” -illustrated on Plate III, C. - - [Illustration: Fig. 37.--Leech Lake Midē´ song.] - -Fig. 37 represents what appears to be a mishkiki or medicine song, as is -suggested by the figures of plants and roots. It is impossible to state -absolutely at which side the initial character is placed, though it -would appear that the human figure at the upper left hand corner would -be more in accordance with the common custom. - - [Illustration: Fig. 38.--Leech Lake Midē´ song.] - -Fig. 38 seems to pertain to hunting, and may have been recognized as a -hunter’s chart. According to the belief of several Midē´, it is lead -from right to left, the human figure indicating the direction according -to the way in which the heads of the crane, bear, etc., are turned. The -lower left hand figure of a man has five marks upon the breast, which -probably indicate mī´gis spots, to denote the power of magic influence -possessed by the recorder. - - [Illustration: Fig. 39.--Leech Lake Midē´ song.] - -The characters on Fig. 39 are found to be arranged so as to read from -the right hand upper corner toward the left, the next line continuing to -the right and lastly again to the left, terminating with the figure of a -Midē´ with the mī´gis upon his breast. This is interesting on account of -the boustrophic system of delineating the figures, and also because such -instances are rarely found to occur. - -DRESS AND ORNAMENTS. - -While it is customary among many tribes of Indians to use as little -clothing as possible when engaged in dancing, either of a social or -ceremonial nature, the Ojibwa, on the contrary, vie with one another in -the attempt to appear in the most costly and gaudy dress attainable. The -Ojibwa Midē´ priests, take particular pride in their appearance when -attending ceremonies of the Midē´ Society, and seldom fail to impress -this fact upon visitors, as some of the Dakotan tribes, who have adopted -similar medicine ceremonies after the custom of their Algonkian -neighbors, are frequently without any clothing other than the -breechcloth and moccasins, and the armlets and other attractive -ornaments. This disregard of dress appears, to the Ojibwa, as a -sacrilegious digression from the ancient usages, and it frequently -excites severe comment. - -Apart from facial ornamentation, of such design as may take the actor’s -fancy, or in accordance with the degree of which the subject may be a -member, the Midē´ priests wear shirts, trousers, and moccasins, the -first two of which may consist of flannel or cloth and be either plain -or ornamented with beads, while the latter are always of buckskin, or, -what is more highly prized, moose skin, beaded or worked with colored -porcupine quills. - -Immediately below each knee is tied a necessary item of an Ojibwa’s -dress, a garter, which consists of a band of beads varying in different -specimens from 2 to 4 inches in width, and from 18 to 20 inches in -length, to each end of which strands of colored wool yarn, 2 feet long, -are attached so as to admit of being passed around the leg and tied in a -bow-knot in front. These garters are made by the women in such patterns -as they may be able to design or elaborate. On Pl. XXIII are -reproductions of parts of two patterns which are of more than ordinary -interest, because of the symbolic signification of the colors and the -primitive art design in one, and the substitution of colors and the -introduction of modern designs in the other. The upper one consists of -green, red, and white beads, the first two colors being in accord with -those of one of the degree posts, while the white is symbolical of the -mī´gis shell. In the lower illustration is found a substitution of color -for the preceding, accounted for by the Midē´ informants, who explained -that neither of the varieties of beads of the particular color desired -could be obtained when wanted. The yellow beads are substituted for -white, the blue for green, and the orange and pink for red. The design -retains the lozenge form, though in a different arrangement, and the -introduction of the blue border is adapted after patterns observed among -their white neighbors. In the former is presented also what the Ojibwa -term the groundwork or type of their original style of ornamentation, -i.e., wavy or gently zigzag lines. Later art work consists chiefly of -curved lines, and this has gradually become modified through instruction -from the Catholic sisters at various early mission establishments until -now, when there has been brought about a common system of working upon -cloth or velvet, in patterns, consisting of vines, leaves, and flowers, -often exceedingly attractive though not aboriginal in the true sense of -the word. - - [Illustration: Plate XXIII. - Midē´ Dancing Garters.] - -Bands of flannel or buckskin, handsomely beaded, are sometimes attached -to the sides of the pantaloons, in imitation of an officer’s stripes, -and around the bottom. Collars are also used, in addition to necklaces -of claws, shells, or other objects. - -Armlets and bracelets are sometimes made of bands of beadwork, though -brass wire or pieces of metal are preferred. - -Bags made of cloth, beautifully ornamented or entirely covered with -beads, are worn, supported at the side by means of a broad band or -baldric passing over the opposite shoulder. The head is decorated with -disks of metal and tufts of colored horse hair or moose hair and with -eagle feathers to designate the particular exploits performed by the -wearer. - -Few emblems of personal valor or exploits are now worn, as many of the -representatives of the present generation have never been actively -engaged in war, so that there is generally found only among the older -members the practice of wearing upon the head eagle feathers bearing -indications of significant markings or cuttings. A feather which has -been split from the tip toward the middle denotes that the wearer was -wounded by an arrow. A red spot as large as a silver dime painted upon a -feather shows the wearer to have been wounded by a bullet. The privilege -of wearing a feather tipped with red flannel or horse hair dyed red is -recognized only when the wearer has killed an enemy, and when a great -number have been killed in war the so-called war bonnet is worn, and may -consist of a number of feathers exceeding the number of persons killed, -the idea to be expressed being “a great number,” rather than a specific -enumeration. - -Although the Ojibwa admit that in former times they had many other -specific ways of indicating various kinds of personal exploits, they now -have little opportunity of gaining such distinction, and consequently -the practice has fallen into desuetude. - -FUTURE OF THE SOCIETY. - -According to a treaty now being made between the United States -Government and the Ojibwa Indians, the latter are to relinquish the -several areas of land at present occupied by them and to remove to -portions of the Red Lake and White Earth Reservations and take lands in -severalty. By this treaty about 4,000,000 acres of land will be ceded to -the Government, and the members of the various bands will become -citizens of the United States, and thus their tribal ties will be broken -and their primitive customs and rites be abandoned. - -The chief Midē´ priests, being aware of the momentous consequences of -such a change in their habits, and foreseeing the impracticability of -much longer continuing the ceremonies of so-called “pagan rites,” became -willing to impart them to me, in order that a complete description might -be made and preserved for the future information of their descendants. - -There is scarcely any doubt that these ceremonies will still be secretly -held at irregular intervals; but under the watchful care of the national -authorities it is doubtful whether they will be performed with any -degree of completeness, and it will be but a comparatively short time -before the Midē´wiwin will be only a tradition. - - - - -INDEX. - - -Birch-bark records and songs of the Midē´wiwin 286-289 - -Calumet, ceremonial use of, among Algonkian tribes 153 -Cross, use of, in Indian ceremonials 155 -Cuchan population 188 - -Dress and ornaments used in Ojibwa dances 298, 299 -Dzhe Manido, the guardian spirit of the Midewiwin 163, 166 -Dzhibai midewigân or “Ghost Lodge” 278-281 - -Gatschet, A. S., acknowledgments to 143 -Ghost Lodge ceremonies 278-281 -Ginseng, Mide tradition relating to origin of 241, 242 -Grand Medicine Society. See Midewiwin. - -Hawk-leg fetish, description and figure 220, 221 -Hennepin, Louis, cited on practices of - Algonkian medicine men 152, 154 -Hennepin, Louis, cited on ceremonial use - of Calumet by Algonkian tribes 153 -“Hunter’s medicine” of Midewiwin 221-223 -Hunting, Mide “medicine” practiced in 221-223 - -Jessakid class of Shamans, relative importance of 156 - practices of 157-158, 251-255 -Jones, Peter, cited on medicine men of the Ojibwa 162 - cited on witchcraft beliefs of Ojibwa Indians 237 - cited on Ojibwa love charm or powder 258 -Jugglery among Ojibwa Indians 276-277 - -Kitshi Manido, the principal Ojibwa deity 163 - -La Hontan, A. L. de D., cited on practices - of Algonkian medicine men 151-152 -Leech Lake record, how obtained 171 -Love powder of Ojibwa Indians 258 - -Magical practices of Midewiwin 205-206 -Mallery, Garrick, cited on Schoolcraft’s - account of the Ojibwa hieroglyphs 156 - cited on Indian jugglery 276-277 - cited on character and use of Algonkian pictographs 287-288 -Marquette, Jaques, cited on practices of - Algonkian medicine men 152-153 - cited on use of the cross in Indian ceremonials 155 -Medical prescriptions of the Midewiwin 197-201, 226, 241-242 -Medicine men, practices of, - among Algonkian tribes 151, 152, 154, 159 -Midē class of Shamans, relative importance of 156 - how elected 160, 163-164 - charts of, described 165, 174-183, 185-187 - therapeutics of 197-202 -Midē Society. See Midewiwin. -Midewigân, or Grand Medicine Lodge, - described 187-189, 224, 240, 255-257 -Midewiwin or Grand Medicine Society of the Ojibwa - purposes of 151 - origin of 160 - degrees in 164 - records of 164-165 - ceremonies of first degree 189-224 - songs of 193-196, 202-203, 207-214, 216, - 218-219, 227-230, 232-233, 239-240, - 243-244, 246-251, 253-254, 259-261, - 263-264, 266-273, 282-286, 289-297 - ceremony of initiation into 187-196, 202-286 - magical practices of 204-206 - ceremonies of second degree 224-240 - payments made to priests of 225 - use of tobacco in ceremonials of 231, 248-249 - drums used in ceremonies of 238 - ceremonies of third degree 240-255 - ceremonies of fourth degree 255-278 - initiation into, by substitution 281-286 - pictography of 286-289 - dress and ornaments used in dances of 298-299 - future of 299-300 -Migis (Indian charm or token), - forms and uses of 191, 192, 215, 217-218, 220, 236, 251, 265 -Minabozho, an Ojibwa deity 166 -Music of Midewiwin described 289-290 - -Ojibwa - area inhabited by 149-150 - belief of, respecting spirits 163 - mythology of 163 - -Pictography of Midewiwin 286-289 -Plants used for medical purposes - by the Midewiwin 197-201, 226, 241, 242 - -Red Lake Midē Chart described 165 - -Schoolcraft, H. R., cited on Wabeno 156 - initiation into Midēwiwin 161 -Shamans, classes of 156-159 -Sikassige (Ojibwa Indian) furnishes account - of origin of the Indians 172-173 -Sikassige’s explanation of Mille Lacs chart 174-181 -Songs used in ceremonies of the Midewiwin 193-196, 203-203, - 207-214, 216, 218-219, 227-230, 232-233, - 239-240, 243-244, 246-251, 253-254, - 259-261, 263-264, 266-273, 282-286, 289-297 - mode of writing 286-289 - mode of singing described 289-290 -Sorcerers, practice of, among Algonkian tribes 151, 152, 154 -Sweat lodge of Midewiwin, use of 204, 258 - -Therapeutics of the Midéwiwin 197-201, 226, 241-242 -Tobacco, use of, in ceremonies of the Midéwiwin 231, 260, 262 - -Wabeno class of Shamans, relative importance of 156 - practices of 156-157 -Warren, W. W., cited on Society of the Midē 160-161, 162 - cited on Indian traditions 183-184 -Weather imploration of Midewiwin 207-209 - - * * * * * - * * * * - * * * * * - -Errors and Anomalies noted by transcriber: - -Variant spellings (unchanged): - -Ojibwa : Ojibway - _throughout text_ -Man´ido(s) : Man´idō(s) - _throughout text_ -INDEX: - _all spellings unchanged_ -sacred objects which Minabō´zho had deposited - _word is usually spelled “Mi´nabō´zho”_ -Before proceeding further with the explanation of the Mide´ - _word is usually spelled “Midē´”_ -The bear going to the Midē´wigan - _word is usually spelled “Midē´wigân”_ -The chief priest then says to him, “Ō´mishga‘n”--“get up”--which he does - _the backward apostrophe in “Ō´mishga‘n” occurs nowhere else in the - text; it may be phonetic (glottal stop?) or an error_ -The boy then narrated ... man´-i-dō´ ‘n-gi-gĭn´-o-a-mâk - _the apostrophe in “‘n-gi-gĭn´-o-a-mâk” occurs nowhere else in the - text; it may be phonetic (elision?) or an error_ - -Corrections: - -[Footnote 11] -History of the Ojebway Indians, London [1843(?)] - _question mark and brackets in original_ -the Midē´wiwin was at that time held annually - _text reads “Midê´wiwin” (circumflex for macron)_ -shall guard it during the night - _text reads “shal”_ -calling upon the other Man´idōs to join him - _text reads “to to” at line break_ -This wig´iwam is dome-shaped measures about 10 feet in diameter - _so in original: “and measures”, “measuring”?_ -shooting the mī´gis (see Fig. 15) is explained on page 215 - _text reads “page 192” (page number of Fig. 15)_ -at the time during which the investigations were made - _text reads “investiga/gations” at line break_ -The short zigzag lines signifying magic influence - _text reads “sigzag”_ -The lines extending downward from the eye signifies weeping - _so in original_ -in this place he shall be Raised again - _text (two-line gloss) reads “in this he shall / be place”_ -(the second-degree mī´gis) - _text reads “mì´gis”_ -the illustration in Pl. XIV, A, is a reproduction of the original - _text reads “Pl. XVII, A”_ -the following Midē´ song, represented pictorially, also on Pl. XIV, B - _text reads “Pl. XVII, B”_ -a three-lobed apex, as shown in Fig. 4 - _text reads “Fig. 3”_ -south and east of the Midē´wigân, as shown in Fig. 35 - _text reads “Fig. 30”_ -These mnemonic songs were exhibited - _text reads “menmonic”_ - -Punctuation: - -All brackets, except those used for [Illustration] and similar tags, - are in the original. -principles of magic and incantations.” - _close quote missing_ -(or, as we have learned to term it, “Grand Medicine,”) - _close parenthesis missing_ -place the body on the ground in the middle of the wig´iwam.” - _close quote missing_ -Long-sand-bar-beneath-the-surface (No. 15) - _printed “beneath/ the” (no hyphen at line break)_ -“Our forefathers were living - _open quote missing (passage is quote within block quote)_ -We´-gi-kwō´ Kĕ-mī´-nĭ-nan´? - _text ends “.?”_ -“He, the chief spirit of the Midē´ Society - _open quote missing (passage is quote within block quote)_ - - - - - -End of the Project Gutenberg EBook of The Mide'wiwin or "Grand Medicine -Society" of the Ojibwa, by Walter James Hoffman - -*** END OF THIS PROJECT GUTENBERG EBOOK GRAND MEDICINE SOCIETY *** - -***** This file should be named 19368-0.txt or 19368-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/1/9/3/6/19368/ - -Produced by Louise Hope, Carlo Traverso, and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by the Bibliothèque nationale de France (BnF/Gallica) at -http://gallica.bnf.fr, with additional images from -http://www.1st-hand-history.org/) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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