diff options
Diffstat (limited to 'old/19368.txt')
| -rw-r--r-- | old/19368.txt | 8532 |
1 files changed, 0 insertions, 8532 deletions
diff --git a/old/19368.txt b/old/19368.txt deleted file mode 100644 index 5dda03e..0000000 --- a/old/19368.txt +++ /dev/null @@ -1,8532 +0,0 @@ -The Project Gutenberg EBook of The Mide'wiwin or "Grand Medicine Society" -of the Ojibwa, by Walter James Hoffman - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. 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: ASCII - -*** 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 is intended for users whose text readers cannot handle - the primary (UTF-8) version of the file. Characters that could not be - fully expressed in 7-bit ASCII have been "unpacked" and shown within - brackets. Depending on your software, you may be able to "back-edit" - some of these into their original form. - - Unicode (UTF-8) characters: - [-a] [-e] [-i] [-o] [-u] vowel with macron ("long" mark) - [)a] [)e] [)i] [)o] [)u] vowel with breve ("short" mark) - [n] small raised n - - Latin-1 (8th-bit) characters: - [^a] [^e] vowel with circumflex accent ("hat") - ['e] [`e] vowel with acute or grave accent - / accent mark ("naked" acute accent), shown between or after - syllables. This form was adopted to avoid confusion with the - ordinary apostrophe in words such as Mid[-e]/'s. - - ae: this vowel pair was always written as a ligature in the original - text, so the "unpacked" form has no special marking - confrere: this word was always written with a grave accent ` over - the first "e" - - 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. Longer bracketed passages are in the original.] - - - * * * * * - - THE MID[-E]/WIWIN OR "GRAND MEDICINE SOCIETY" - - of - - THE OJIBWA. - - by - - W. J. HOFFMAN. - - * * * * * - - -CONTENTS. - Page -Introduction 149 -Shamans 156 -Mid[-e]/wiwin 164 - Mid[-e]/wig[^a]n 187 -First degree 189 - Preparatory instruction 189 - Mid[-e]/ 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/ Mid[-e]/wig[^a]n 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 [^A]n['i]shin[^a]/b[-e]g 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. J[)e]s/sakk[-i]d/ removing disease 278 - XIX. Birch-bark records 286 - XX. Sacred bark scroll and contents 288 - XXI. Mid[-e]/ relics from Leech Lake 390 - XXII. Mnemonic songs 392 - XXIII. Mid[-e]/ dancing garters 298 - -Fig. 1. Herbalist preparing medicine - and treating patient 159 - 2. Sikas/sig[)e]'s combined charts, - showing descent of M[-i]/nab[-o]/zho 174 - 3. Origin of ginseng 175 - 4. Peep-hole post 178 - 5. Migration of [^A]n['i]shin[^a]/b[-e]g 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. Eshgib[-o]/ga 187 - 10. Diagram of Mid[-e]/wig[^a]n - of the first degree 188 - 11. Interior of Mid[-e]/wig[^a]n 188 - 12. Ojibwa drums 190 - 13. Mid[-e]/ rattle 191 - 14. Mid[-e]/ rattle 191 - 15. Shooting the M[-i]gis 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. W[^a]b[)e]n[-o]/ drum 223 - 23. Diagram of Mid[-e]/wig[^a]n - of the second degree 224 - 24. Mid[-e]/ destroying an enemy 238 - 25. Diagram of Mid[-e]/wig[^a]n - of the third degree 240 - 26. J[)e]s/sakk[^a]n/, or juggler's lodge 252 - 27. J[)e]s/sakk[^a]n/, or juggler's lodge 252 - 28. J[)e]s/sakk[^a]n/, or juggler's lodge 252 - 29. J[)e]s/sakk[^a]n/, or juggler's lodge 252 - 30. J[)e]s/sakk[^a]n/, or juggler's lodge 252 - 31. J[)e]s/sakk[-i]d/ curing woman 255 - 32. J[)e]s/sakk[-i]d/ curing man 255 - 33. Diagram of Mid[-e]/wig[^a]n - of the fourth degree 255 - 34. General view of Mid[-e]/wig[^a]n 256 - 35. Indian diagram of ghost lodge 279 - 36. Leech Lake Mid[-e]/ song 295 - 37. Leech Lake Mid[-e]/ song 296 - 38. Leech Lake Mid[-e]/ song 297 - 39. Leech Lake Mid[-e]/ song 297 - - - - -THE MID[-E]/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 95deg. 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, 49deg. -north latitude, at about 97deg. 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 Allouez, 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 Ore['i]lle. 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 Mid[-e]/wiwin, Society of the Mid[-e]/ 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 Mid[-e]/, the Jes/sakk[-i]d/, or the W[^a]b[)e]n[-o]/, 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 Mid[-e]/ 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 Mid[-e]/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 Mid[-e]/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/id[-o] (Great Spirit) and -the Indians, is known among the Ojibwa as Mi/nab[-o]/zho; but to this -full reference will be made further on in connection with the Myth of -the origin of the Mid[-e]/wiwin. The tradition of Nokomis (the earth) -and the birth of Manabush (the Mi/nab[-o]/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/nab[-o]/zho became angered with the Ki/tshi Man/id[-o], -and the latter, to appease his discontent, gave to Mi/nab[-o]/zho the -rite of the Mid[-e]wiwin. The brother of Mi/nab[-o]/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 Mid[-e]/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 Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/, the -J[)e]s/sakk[-i]d/, and the W[^a]b[)e]n[-o]/, but before proceeding to -elaborate in detail the Society of the Mid[-e]/, known as the -Mid[-e]/wiwin, a brief description of the last two is necessary. - -The term W[^a]b[)e]n[-o]/ 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 W[^a]b[)e]n[-o]/; 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 -W[^a]b[)e]n[-o]/ does not affiliate with others of his class so as to -constitute a society, but indulges his pretensions individually. A -W[^a]b[)e]n[-o]/ 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/id[-o]s 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 W[^a]b[)e]n[-o]/, he supplies the latter with -part of the game, when, in giving a feast to his tutelary daimon, the -W[^a]b[)e]n[-o]/ 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 W[^a]b[)e]n[-o]/, 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 -W[^a]b[)e]n[-o]/ 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 Mid[-e]/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 W[^a]b[)e]n[-o]/ will seek entrance into -the Mid[-e]/wiwin when he becomes more of a specialist in the practice -of medical magic, incantations, and the exorcism of malevolent -man/id[-o]s, especially such as cause disease. - -The J[)e]s/sakk[-i]d/ 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 J[)e]s/sakk[-i]d/. 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 Mid[-e]/ is to avert it; -he attempts at times to injure the Mid[-e]/ 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 Mid[-e]/ 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 J[)e]s/sakk[-i]d/ 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/id[-o] of the -J[)e]s/sakk[-i]d/, and through him, with numerous other malevolent -man/id[-o]s, 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/id[-o]s, 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 J[)e]s/sakk[-i]d/, 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 Mid[^a]win--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 J[)e]s/sakk[-i]d/ and that of the -Mid[-e]/wiwin, and it is seldom, if at all, that a Mid[-e]/ becomes a -J[)e]s/sakk[-i]d/, although the latter sometimes gains admission into -the Mid[-e]/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 -Mid[-e]/wiwin is limited, though greater than that of the -W[^a]b[)e]n[-o]/. 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 Mid[-e]/ Society consisting, in round numbers, of -one hundred members, and among the entire population there are but two -W[^a]b[)e]n[-o]/ and five J[)e]s/sakk[-i]d/. - -It is evident that neither the W[^a]b[)e]n[-o]/ nor the -J[)e]s/sakk[-i]d/ 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 -W[^a]b[)e]n[-o]/ and J[)e]s/sakk[-i]d/, who were also Mid[-e]/. 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 formulae 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 J[)e]s/sakk[-i]d/, after they have become -Mid[-e]/, will be given in the description of the several degrees of the -Mid[-e] 'wiwin. - -There is still another class of persons termed -Mashk[-i]/k[)i]k[-e]/win[)i]n[)i], 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 -Mid[-e]/wiwin. In Fig. 1 is shown an herbalist preparing a mixture. - - [Illustration: Fig. 1.--Herbalist preparing medicine and treating - patient.] - -The origin of the Mid[-e]/wiwin or Mid[-e]/ 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 J[)e]s/sakk[-i]d/, or juggler, and the Mid[-e]/, or Shaman, were -referred to. - -The Mid[-e]/, 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 -Mid[-e]/wiwin, or Society of the Mid[-e]/, 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/ Mid[-e]/wig[^a]n or "Ghost Lodge," a collateral branch of the -Mid[-e]/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 Mid[-e]/,[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 Mid[-e]/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 Mid[-e]/ 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/id[-o]s, which -inhabit all space and every conspicuous object in nature. These -man/id[-o]s, 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/id[-o] is termed Ki/tshi -Man/id[-o]--Great Spirit--approaching to a great extent the idea of the -God of the Christian religion; the second in their estimation is Dzhe -Man/id[-o], a benign being upon whom they look as the guardian spirit of -the Mid[-e]/wiwin and through whose divine provision the sacred rites of -the Mid[-e]/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/id[-o]s, and it is from him that the J[)e]s/sakk[-i]d/ 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/id[-o]--Shadow -Spirit, or more commonly Ghost Spirit. The name of Ki/tshi Man/id[-o] is -never mentioned but with reverence, and thus only in connection with the -rite of Mid[-e]/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/id[-o] 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 Mid[-e]/ he carries it in his "medicine bag" -or pinji/gos[^a]n. 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/id[-o] or other object held in great reverence -by the members of the Mid[-e]/ Society, the faster first becomes -impressed with the idea of becoming a Mid[-e]/. Thereupon he makes -application to a prominent Mid[-e]/ priest, and seeks his advice as to -the necessary course to be pursued to attain his desire. If the Mid[-e]/ -priest considers with favor the application, he consults with his -confreres and action is taken, and the questions of the requisite -preliminary instructions, fees, and presents, etc., are formally -discussed. If the Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/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 m[-i]/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 J[)e]s/sakk[-i]d/ or a -W[^a]b[)e]n[-o]/ wishes to become a Mid[-e]/. - - -MID[-E]/WIWIN. - -The Mid[-e]/wiwin--Society of the Mid[-e]/ or Shamans--consists of an -indefinite number of Mid[-e]/ 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 -Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/ 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 -1-1/2 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 Skw[-e]k[)o]/m[)i]k, to whom it was -intrusted at the death of his father-in-law, the latter, in turn, having -received it in 1825 from Bad[^a]/san, the Grand Shaman and chief of the -Winnib[-e]/goshish Ojibwa. - -It is affirmed that Bad[^a]/san had received the original from the Grand -Mid[-e]/ priest at La Pointe, Wisconsin, where, it is said, the -Mid[-e]/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 r['e]sum['e] of the -traditional history of the origin of the Mid[-e]/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 Mid[-e]/ 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-[^a]/-b[-e]g--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/nab[-o]/zho (Great Rabbit), whose name occurs in connection with most -of the sacred rites, was the servant of Dzhe Man/id[-o], 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/nab[-o]/zho and the origin of the Mid[-e]/wiwin, -as given in connection with the birch-bark record obtained at Red Lake -(Pl. III A), is as follows: - -When Mi/nab[-o]/zho, the servant of Dzhe Man/id[-o], looked down upon -the earth he beheld human beings, the Ani/shin[^a]/b[-e]g, 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/nab[-o]/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/nab[-o]/zho hoped it would again show itself upon -the surface of the water, which it did in the east (No. 4). Then -Mi/nab[-o]/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/nab[-o]/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/nab[-o]/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/id[-o]s of the Mid[-e]/wiwin. Then Mi/nab[-o]/zho instructed -the Otter in the mysteries of the Mid[-e]/wiwin, and gave him at the -same time the sacred rattle to be used at the side of the sick; the -sacred Mid[-e]/ 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/nab[-o]/zho descended was an island in the middle of -a large body of water, and the Mid[-e]/ who is feared by all the others -is called Mini/sino/shkwe (He-who-lives-on-the-island). Then -Mi/nab[-o]/zho built a Mid[-e]/wig[^a]n (sacred Mid[-e]/ lodge), and -taking his drum he beat upon it and sang a Mid[-e]/ song, telling the -Otter that Dzhe Man/id[-o] had decided to help the -An['i]shin[^a]/b[-o]g, that they might always have life and an abundance -of food and other things necessary for their comfort. Mi/nab[-o]/zho -then took the Otter into the Mid[-e]/wig[^a]n and conferred upon him the -secrets of the Mid[-e]/wiwin, and with his Mid[-e]/ bag shot the sacred -m[-i]/gis into his body that he might have immortality and be able to -confer these secrets to his kinsmen, the An['i]shin[^a]/b[-e]g. - -The m[-i]/gis is considered the sacred symbol of the Mid[-e]/wig[^a]n, -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 -Mid[-e]/wiwin at this day are believed to be similar to those enacted by -Mi/nab[-o]/zho and the Otter. It is admitted by all the Mid[-e]/ 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 Mid[-e]/ 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/nab[-o]/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/shin[^a]/b[-e]g, Nos. 5, 6, 7, and -8. Nos. 9 and 10 represent two of the numerous malignant man/id[-o]s, -who endeavor to prevent entrance into the sacred structure and mysteries -of the Mid[-e]/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 Mid[-e]/ 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 Mid[-e]/ lodge. -No. 20 represents the ground. The outline of the bear at No. 21 -represents the Makwa/ Man/id[-o], or Bear Spirit, one of the sacred -Mid[-e]/ man/id[-o]s, 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 Mid[-e]/wig[^a]n, 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/id[-o], 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/id[-o]s -who oppose a Mid[-e]/'s progress, though after the feasting and prayers -directed to the Makwa/ Man/id[-o] 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 Mid[-e]/ priests at Nos. 39, 40, 41, 42, 43, 44, and 45 -simply indicate that the number of Mid[-e]/ 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 Mid[-e]/ is of the second degree, he receives from Dzhe -Man/id[-o] 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 -Mid[-e]/ of this degree has several times had the m[-i]/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 Mid[-e]/ or Bad Mid[-e]/, 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 Mid[-e]/ and witches. - -If a second degree Mid[-e]/ 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 -Mid[-e]/, and offers prayers to Dzhe Man/id[-o] for favor and success. -No. 53 denotes that the candidate now personates the bear--not one of -the malignant man/id[-o]s, but one of the sacred man/id[-o]s 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/id[-o] (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 -Mid[-e]/wiwin, where he encounters two (Nos. 57 and 58) of the four -Panther Spirits, the guardians of this degree. - -Nos. 61 to 76 indicate mid[-e]/ 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 Mid[-e]/. 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/id[-o]s 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/id[-o] -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/id[-o], 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 m[-i]/gis or sacred shells, symbolical of the -Mid[-e]/wiwin. These spots designate the places where the Mid[-e]/ -priests, during the initiation, shot into his body the m[-i]/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 Mid[-e]/ 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 m[-i]/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 J[)e]s/sakk[-i]d/, and is then recognized as -one, as he usually performs within the J[)e]s/sakk[^a]n or -J[)e]s/sakk[-i]d/ 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 Mid[-e]/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 Mid[-e]/ 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-[)e]k/-ma-y[)o]k/--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 Mid[-e]/ for a period of 14 years. - -The outline of the Mid[-e]/wig[^a]n (No. 103) not only denotes that the -same individual was a member of the Mid[-e]/wiwin, but the thirteen -vertical strokes shown in Nos. 104 and 105 indicate that he was chief -Mid[-e]/ priest of the society for that number of years. - - [Illustration: Plate IV. - Sikas/sige's Record.] - -The outline of a Mid[-e]/wig[^a]n 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 Mid[-e]/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/ Mid[-e]/wig[^a]n 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/ Mid[-e]/, literally Shadow Mid[-e]/. - -No. 113 represents the K[)o]/-k['o]-k[)o]-[-o]/ (Owl) passing from the -Mid[-e]/wig[^a]n 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/id[-o] is personated by a candidate for the first degree of the -Mid[-e]/wiwin when giving a feast to the dead in honor of the shadow of -him who had been dedicated to the Mid[-e]/wiwin and whose place is now -to be taken by the giver of the feast. - -Upon the back of the Mid[-e]/ 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/id[-o] 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 Mid[-e]/ from Leech Lake, Minnesota. This record, -together with a number of other curious articles, composed the outfit of -the Mid[-e]/, 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 Mid[-e]/ 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 Mid[-e]/ priests holding their Mid[-e]/ 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 Mid[-e]/wig[^a]n 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 Mid[-e]/, 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 Mid[-e]/ referred -to will be described and figured hereafter. - -The diagram represented on Pl. IV is a reduced copy of a record made by -Sikas/sig[)e], a Mille Lacs Ojibwa Mid[-e]/ 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 Mid[-e]/ at -Mille Lacs in 1830, at which time Sikas/sig[)e], at the age of 10 years, -received his first degree. For a number of years thereafter -Sikas/sig[)e] received continued instruction from his father -Bai[-e]/dzh[)e]k, 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/sig[)e] 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/id[-o] (No. 1), made the Mid[-e]/ - Man/id[-o]s. 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/id[-o] (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/id[-o] and the earth were - four lesser spirits (Nos. 6, 7, 8, and 9) with whom Dzhe Man/id[-o] - 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/id[-o] to communicate the Mystery of - the Sacred Medicine to the people. - - Dzhe Man/id[-o] 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 [^A]ni/shin[^a]/b[-e]g.] - - 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 h[)u], h[)u], h[)u], h[)u], 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: - - N[-o]s ka-w[-i]/-na ni/-shi-na/-bi wis-s[-i]/ a/-ya-w[-i]/-an - My father is not an Indian not you are - - man/-i-d[-o] nin-g[-i]/-sis. Be-mai/-a-m[-i]/-nik - a spirit son. Insomuch - - ni/-dzh[)i] man/-i-d[-o] m[-i]-a-zh[)i]/-gwa - my fellow spirit now - - tsh['i]-g[)i]-a/-we-[^a]n/. N[-o]s a-zh[)i]/-gwa a-s[-e]/-ma - as you are. My father now tobacco - - tshi/-a-t[-o]/-y[-e]k. - you shall put. - - A/-m[)i]-k[)u]n/-dem mi-[-e]/-ta [^a]/-wi-dink/ - He speaks of only once - - dzhi-g[)o]sh/-kwi-t[-o]t/ wen/-dzhi-bi-m[^a]/-di-zid/-o-ma/ - to be able to do it why he shall live here - - a-g[^a]/-wa bi-m[^a]-d[)i]-z[)i]d/-mi-o-ma/; - now that he scarcely lives; - - ni-dzh[)i] man/-i-d[-o] m['i]-a-zh[)i]/-gwa - my fellow spirit now I shall go - - tsh['i]-g[)i]-w[)e]/-[^a]n. - 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 Kw['i]-w[)i]-s[)e]ns/ w[)e]-d[-i]/-sh[)i]-tsh[-i] -g[-e]-w[-i]-n[)i]p-- "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 Mid[-e]/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 Mid[-e]/ 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/id[-o]--Bear Spirit--when entering the Mid[-e]/wiwin (No. -19). No. 20 is the Mid[-e]/ Man/id[-o] as Ki/tshi Man/id[-o] is termed -by the Mid[-e]/ 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 Mid[-e]/ 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/nab[-o]/zho, there appears to be some discrepancy, which could not be -explained by Sikas/sig[)e], because he had forgotten the exact sequence -of events; but from information derived from other Mid[-e]/ 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 -Bai[-e]/dzh[)e]k, was copied by him from that belonging to his preceptor -at La Pointe about the year 1800, and although the traditions given by -Sikas/sig[)e] 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/shin[^a]/b[-e]g 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/id[-o] and the four lesser spirits which is believed to have -occurred above the earth's surface. According to Sikas/sig[)e] the two -charts should be joined as suggested in the accompanying illustration, -Fig. 2. - - [Illustration: Fig. 2.--Sikas/sig[)e]'s combined charts, showing - descent of Min/ab[-o]/zho.] - - [Illustration: Plate VI. - Ojibwa Facial Decoration.] - -Sikas/sig[)e]'s explanation of the Mille Lacs chart (Pl. IV) is -substantially as follows: - - [Illustration: Fig. 3.--Origin of Ginseng.] - - When Mi/nab[-o]/zho descended to the earth to give to the - Ani/shin[^a]/b[-e]g the Mid[-e]/wiwin, he left with them this chart, - Mid[-e]/wigwas/. Ki/tshi Man/id[-o] saw that his people on earth were - without the means of protecting themselves against disease and death, - so he sent Mi/nab[-o]/zho to give to them the sacred gift. - Mi/nab[-o]/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/nab[-o]/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/id[-o]. When - the black object disappeared beneath the waters at the north to - reappear in the east (No. 4), Mi/nab[-o]/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/nab[-o]/zho asked it to approach - the center where there was an island (No. 6), which it did. This did - Ni/g[)i]k, the Otter, and for this reason he is given charge of the - first degree of the Mid[-e]/wiwin (Nos. 35 and 36) where his spirit - always abides during initiation and when healing the sick. - - Then Ni/g[)i]k asked Mi/nab[-o]/zho, "Why do you come to this place?" - When the latter said, "I have pity on the Ani/shin[^a]/b[-e]g and wish - to give them life; Ki/tshi Man/id[-o] 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 Mid[-e]/wiwin, and teach them the - sacred rites." - - Then Mi/nab[-o]/zho built a Mid[-e]/wig[^a]n in which he instructed - the Otter in all the mysteries of the Mid[-e]/wiwin. The Otter sat - before the door of the Mid[-e]/wig[^a]n 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/nab[-o]/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 Mid[-e]/wig[^a]n, because within them would be the - Mid[-e]/ spirits whose help he invoked. The Otter was then taken to - the middle of the Mid[-e]/wig[^a]n where he picked up the m[-i]/gis - (No. 18) from among a heap of sacred objects which form part of the - gifts given by Ki/tshi Man/id[-o]. The eight man/id[-o]s around the - mid[-e]/wig[^a]n (Nos. 19, 20, 21, 22, 23, 24, 25, and 26) were also - sent by Ki/tshi Man/id[-o] 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 Mid[-e]/. 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 Mid[-e]/ 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/id[-o] through -Mi/nab[-o]/zho, etc. His heart must be cleansed and his tongue guarded. - -To resume the tradition of the course pursued by the Otter, -Sikas/sig[)e] said: - - The Otter then went round the interior of the Mid[-e]/wig[^a]n (No. - 34), and finally seated himself in the west, where Mi/nab[-o]/zho shot - into his body the sacred m[-i]/gis, which was in his Mid[-e]/ bag. - Then Mi/nab[-o]/zho said, "This is your lodge and you shall own it - always (Nos. 35 and 36), and eight Mid[-e]/ Man/id[-o]s (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/id[-o]s - (Nos. 39 and 40), who opposed his progress, but who were driven away - by Mi/nab[-o]/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 Mid[-e]/wiwin - is guarded at night by twelve Mid[-e]/ Man/id[-o]s (Nos. 46 to 57) - placed there by Ki/tshi Man/id[-o], 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 Mid[-e]/. 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 Mid[-e]/wig[^a]n - four times, he seated himself in the west and faced the degree post, - when Mi/nab[-o]/zho again shot into his body the m[-i]/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 Mid[-e]/wiwin (No. 72) is guarded during the - day by two Mid[-e]/ spirits (Nos. 73, 74) near the eastern entrance, - and by the Makwa/ Man/id[-o] within the inclosure (Nos. 75 and 76), - and at night by eighteen Mid[-e]/ Man/id[-o]s (Nos. 77 to 94), placed - there by Ki/tshi Man/id[-o]. When the Otter approached the entrance - (No. 95) he was again arrested in his progress by two evil man/id[-o]s - (Nos. 96 and 97), who opposed his admission, but Mi/nib[-o]/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/id[-o], 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/nab[-o]/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 Mid[-e]/wig[^a]n 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/nab[-o]/zho, for the third time, shot - into his body the m[-i]/gis, thus adding to the powers which he - already possessed, after which he was to prepare for the fourth degree - of the Mid[-e]/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 Mid[-e]/wig[^a]n, 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 Mid[-e]/wig[^a]n he came to a wig/iwam made of brush (No. - 179), which was the nest of Makwa/ Man/id[-o], 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 -Mid[-e]/wig[^a]n 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/sig[)e], 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 Mid[-e]/wig[^a]n [see Fig. 4.] But before he was - permitted to look through it he rested and invoked the favor of - Ki/tshi Man/id[-o], that the evil man/id[-o]s 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 Mid[-e]/ Man/idos, ready - to receive him and to attend during his initiation. The two Mid[-e]/ - Man/idos at the outside of the eastern entrance (Nos. 120 and 121) - compelled the evil man/id[-o]s (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 - Minab[-o]/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/id[-o], the Bear Spirit. When - the Otter had observed all these things he passed round the interior - of the Mid[-e]/wig[^a]n four times, after which he seated himself in - the west, facing the degree posts, when Mi/nab[-o]/zho approached him - and for the fourth time shot into his body the sacred m[-i]/gis, which - gave him life that will endure always. Then Mi/nab[-o]/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 Mid[-e]/ Man/id[-o]s (Nos. 139 to - 162) will guard the Mid[-e]/wig[^a]n, 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 Mid[-e]/wig[^a]n - are the places where Makwa/ Man/id[-o] 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 Mid[-e]/wiwin, which Ki/tshi - Man/id[-o] had given him. - - [Illustration: Plate VII. - Ojibwa Facial Decoration.] - -The following supplemental explanations were added by Sikas/sig[)e], -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 Mid[-e]/ at the time of preparing the -Mid[-e]/wig[^a]n 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 -Mid[-e]'s life--that it should be without fault and in strict accordance -with the teachings of the Mid[-e]/wiwin. The short lines, terminating in -circles Nos. 182, 183, 184, and 185, allude to temptations which beset -the Mid[-e]'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 [^A]n['i]shin[^a]/beg.] - -The illustration presented in Fig. 5 is a reduced copy of a drawing made -by Sikas/sig[)e] to represent the migration of the Otter toward the west -after he had received the rite of the Mid[-e]/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 Mid[-e]/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/shin[^a]/b[-e]g followed him, and located at Ottawa Island (No. 4). -Here they erected the Mid[-e]/wig[^a]n 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 Mid[-e]/wig[^a]n was again -erected and the sacred rites conducted in accordance with the teachings -of Mi/nab[-o]/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 Mid[-e]/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); B[^a]wating-- -Sault Ste. Marie (No. 9); Tshiwi/towi/ (No. 10); Nega/wadzh[)e]/[)u]-- -Sand Mountain (No. 11), northern shore of Lake Superior; Mi/nisa/w[)i]k -[Mi/nisa/bikk[)a]ng]-- Island of rocks (No. 12); -Kawa/sitsh[)i][)u]wongk-- Foaming rapids (No. 13); Mush/kisi/wi -[Mash/kisi/bi]-- Bad River (No. 14); Shagaw[^a]mikongk-- -Long-sand-bar-beneath-the-surface (No. 15); Wikwe/d[^a][n]wongg[^a][n]-- -Sandy Bay (No. 16); Ne[^a]/shiwikongk-- Cliff Point (No. 17); -Net[^a][n]/waya[n]/sink-- Little point-of-sand-bar (No. 18); -A[n]/nibi[n]s-- Little elm tree (No. 19); Wikup/bi[n]mi[n]sh-literally, -Little-island-basswood (No. 20); Makubi[n]/mi[n]sh-- Bear Island (No. -21); Sha/geski/ke/dawan/ga (No. 22); Ni/wigwas/sikongk-- The place where -bark is peeled (No. 23); Ta/pakwe/[)i]kak [Sa/apakwe/shkwaokongk]-- -The-place-where-lodge-bark-is-obtained (No. 24); Ne/uwesak/kudeze/bi -[Ne/wisaku/desi/bi[n]]-- Point-deadwood-timber river (No. 25); -A[n]nibi/kanzi/bi [modern name, [^A]sh/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 Mid[-e]/wig[^a]n 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 Mid[-e]/wiwin. - -According to Sikas/sig[)e], the above account of the initiation of the -Otter, by Mi/nabo/zho, was adopted as the course of initiation by the -Mid[-e]/ 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 Mid[-e]/wiwin, -but special reference to this will be given in connection with the -ceremony of the Dzhibai/ Mid[-e]/wig[^a]n, or Ghost Society. - -On Pl. VIII is presented a reduced copy of the Mid[-e]/ chart made by -Ojibwa, a Mid[-e]/ 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/k[-o][n]sh; 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/id[-o] had decided to give to the Ani/shin[^a]/b[-e]g - the rites of the Mid[-e]/wiwin, he took his Mid[-e]/ drum and sang, - calling upon the other Man/id[-o]s to join him and to hear what he was - going to do. No. 1 represents the abode in the sky of Ki/tshi - Man/id[-o], No. 2, indicating the god as he sits drumming, No. 3. the - small spots surrounding the drum denoting the m[-i]/gis with which - everything about him is covered. The Mid[-e]/ Man/id[-o]s came to him - in his Mid[-e]/wig[^a]n (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/shin[^a]b[-e]/g the - sacred rite. In the Mid[-e]/wig[^a]n (No. 4) is shown also the sacred - post (No. 15) upon which is perched K[)o]-ko/k[)o]-[-o]--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 Mid[-e]/ 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/id[-o], while in his right hand he holds his Mid[-e]/ - drum. Upon the following morning the Mid[-e]/ priests, with the - candidate in advance (No. 30), approach and enter the Mid[-e]/wig[^a]n - 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 K[)o]-ko/-k[)o]-[-o]/, the Owl (No. 34). The post is - painted with vermilion, with small white spots all over its surface, - emblematic of the m[-i]/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/id[-o]. - - 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/id[-o] for success. Ki/tshi Man/id[-o] 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/id[-o], 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 - K[)o]-ko/-k[)o]-[-o]/--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 Mid[-e]/ 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 K[)o]-ko/-k[)o]-[-o]/--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 m[-i]/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/shin[^a]/b[-e]g, 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 -Mid[-e]/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 m[-i]/gis. - -On account of the independent operations of the Mid[-e]/ 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 Mid[-e]/ priests who are not members of the Mid[-e]/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/nab[-o]/zho and the sacred objects received -from Ki/tshi Man/id[-o] for the Ani/shin[^a]/b[-e]g 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/nab[-o]/zho, who -says of the adjoining characters representing the members of the -Mid[-e]/wiwin: "They are the ones, they are the ones, who put into my -heart the life." Mi/nab[-o]/zho holds in his left hand the sacred -Mid[-e]/ sack, or pin-ji/-gu-s[^a]n/. Nos. 2 and 3 represent the -drummers. At the sound of the drum all the Mid[-e]/ rise and become -inspired, because Ki/tshi Man/id[-o] is then present in the wig/iwam. -No. 4 denotes that women also have the privilege of becoming members of -the Mid[-e]/wiwin. The figure holds in the left hand the Mid[-e]/ 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/id[-o], but not held in so great -veneration as the Tortoise. His tracks are visible in the Mid[-e]/wiwin. -No. 7, the sacred Mid[-e]/ sack or pin-ji/-gu-s[^a]n/, which contains -life, and can be used by the Mid[-e]/ to prolong the life of a sick -person. No. 8 represents a Dog, given by the Mid[-e]/ Man/id[-o]s to -Mi/nab[-o]/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 Mid[-e]/ 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 Mid[-e]/wiwin. - -Mi/nab[-o]/zho did not receive the rite from any Mid[-e]/ priests (Nos. -2 and 5), but from Ki/tshi Man/id[-o]. Women are not mentioned in any of -the earlier traditions of the origin of the society, neither was the dog -given to Mi/nab[-o]/zho, but Mi/nab[-o]/zho gave it to the -Ani/shin[^a]/b[-e]g. - -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 Mid[-e]/, 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 confreres 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 Mid[-e]/ 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 Mid[-e]/ Esh/gib[-o]/ga -takes the place of Mi/nab[-o]/zho as having originally received the -Mid[-e]/wiwin from Ki/tshi Man/id[-o], 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/nab[-o]/zho, or rather Eshgib[-o]/ga, and do not form a -part of the sacred records of the Mid[-e]/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/gib[-o]/ga, the great uncle of the - Ani/shin[^a]/b[-e]g, and receiver of the Mid[-e]/wiwin. - - No. 2, the drum and drumsticks used by Esh/gib[-o]/ga. - - No. 3, a bar or rest, denoting an interval of time before the song is - resumed. - - No. 4, the pin-ji/-gu-s[^a]n/ or sacred Mid[-e]/ sack. It consists of - an otter skin, and is the m[-i]/gis or sacred symbol of the - Mid[-e]/wig[^a]n. - - No. 5. a Mid[-e]/ priest, the one who holds the m[-i]/gis while - chanting the Mid[-e]/ song in the Mid[-e]/wig[^a]n. 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 Mid[-e]/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 J[)e]ss/akk[-i]d/, or jugglery. - - No. 7, is a woman, and signifies that women may also be admitted to - the Mid[-e]/wiwin. - - No. 8, a pause or rest. - - No. 9, a snake-skin pin-ji/-gu-s[^a]n/ 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 m[-i]/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 Mid[-e]/ priest, no - explanation was given. - - [Footnote 14: Vol. 1, No. 3, 1888, p. 216, Figs. 2 and 3.] - - [Illustration: Fig. 9.--Esh/gib[-o]/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. - -MID[-E]/WIG[^A]N. - -Initiation into the Mid[-e]/wiwin or Mid[-e]/ 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 Mid[-e]/wig[^a]n of the first - degree.] - -The Mid[-e]/wig[^a]n, i.e., Mid[-e]/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 Mid[-e]/wig[^a]n, 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 Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/wig[^a]n.] - -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 Mid[-e]/wig[^a]n, which may be closed with an adjustable flap of -bark or blankets. - -The space between the Mid[-e]/wig[^a]n 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 Mid[-e]/wiwin -has been received by one of the officiating priests, he calls upon the -three assisting Mid[-e]/, 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/id[-o], 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 Mid[-e]/ -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 Mid[-e]/ 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/id[-o]; and -finally, after taking a similar whiff, the stem is pointed forward and -downward toward the earth as an offering to Nok[-o]/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 Mid[-e]/ 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/id[-o], who gave -it through the intercession of Mi/nab[-o]/zho; that it is used to invoke -the presence of the Mid[-e]/ Man/id[-o]s, 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/id[-o]s who may possess the body of the sufferer; -and that it is to be used in the. Mid[-e]/wig[^a]n during the initiation -of new members or the advancement of a Mid[-e]/ from a degree to a -higher one. - - [Illustration: Fig. 13.--Mid[-e]/ 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.--Mid[-e]/ rattle.] - -In a similar manner the remaining gifts of Mi/nab[-o]/zho are instanced -and their properties extolled. - -The m[-i]/gis, a small white shell (Cypraea moneta L.) is next extracted -from the Mid[-e]/ sack, or pinji/gus[^a]n/. This is explained as being -the sacred emblem of the Mid[-e]/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 m[-i]/gis (see Fig. 15) is -explained on page 215. - - [Illustration: Fig. 15.--Shooting the m[-i]/gis.] - -As time progresses the preceptor instructs his pupil in Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/ 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/id[-o] 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-d[-o]/-ye-win. - I rock you, you that are a spirit. - [A mid[-e]'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] - K['i]-zh[)i]k-ki-w[)i]n/-da-m[-u]n/. - The sky I tell you. - [The otter skin medicine sack, and arm reaching to procure something - therefrom.] - - [Illustration] - O-we-nen/; hw[-i]n/. - Who is it, who? - [The m[-i]/gis shell; the sacred emblem of the Mid[-e]/wiwin.] - - [Illustration] - Wi/-dzh[)i]-i-nan/. - The man helping me. - [A man walking, the Mid[-e]/ Man/id[-o] or Sacred Spirit.] - - [Illustration] - Nu-wa[n]/-ni-ma/na nin-gu[)i]s/? - Have I told the truth to my son? - [The bear going to the Mid[-e]/wigan, and takes with him life to the - Ani/shin[^a]/b[-e]g.] - - [Illustration] - Rest. - - [Illustration] - Ni/-n[-i]n-d[-e]/, [)e]/, [-o]/, ya/. - My heart, I am there (in the fullness of my heart). - [My heart; knows all Mid[-e]/ secrets, sensible one.] - - [Illustration] - A/-ni-na/-n[)e]sh-mi/-[)i]-an ni/-na/-w[)i]-t[-o]/. - I follow with my arms. - [Arms extended to take up "medicine" or Mid[-e]/ secrets.] - - [Illustration] - Man/-i-d[-o]/-wi-an/ n[)i]-me/-shine/-mi/-an. - Knowledge comes from the heart, the heart reaches to sources of - "medicine" in the earth. - [A Mid[-e]/ whose heart's desires and knowledge extend to the - secrets of the earth. The lines diverging toward the earth - denote direction.] - - [Illustration] - We/-gi-kw[-o]/ K[)e]-m[-i]/-n[)i]-nan/? From whence comes the rain? - [The power of making a clear sky, i.e., weather.] - - [Illustration] - Mi-sh[)o]k/ kw[-o]t/, dzhe-man/-i-d[-o]/-yan. - The sky, nevertheless, may be clear, Good Spirit. - [Giving life to the sick; Dzhe Man/id[-o] handing it to the - Mid[-e]/.] - - [Illustration] - Wi/-ka-ka-n[)u]n/-[)e]-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 Mid[-e]/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-k[)u]m/-i-en a-na/-pi-a[n]/? - 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-k[-i]/-yan-na/-a-witsh/-i-g[-u]m/-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-a[n]/. - 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/-[)e]-w[^a]m/. - The Spirit says there is plenty of "medicine" in the Mid[-e]/ - wig/iwam. - [Two superior spirits, Ki/tshi Man/id[-o] and Dzhe Man/id[-o], whose - bodies are surrounded by "lines of sacredness," tell the Mid[-e]/ - 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-h[-o]/-hon-ni/-y[)o]. - The Spirit placed medicine in the ground, let us take it. - [The arm of Ki/tshi Man/id[-o] 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] - N['i]-wo/-we-n[-i]/-nan ki/-bi-do-na[n]/. - I am holding this that I bring to you. - [The singer sits in the Mid[-e]/wiwin, and offers the privilege of - entrance, by initiation, to the hearer.] - - [Illustration] - Mid[-e]/ n[)i]-ka/-n[)a]k kish/-o-w[)e]/-ni-m[)i]-ko/. - I have found favor in the eyes of my mid[-e]/ 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 Mid[-e]/ Man/id[-o] announces to him -the assurance. The preceptor therefore encourages his pupil with -promises of the fulfillment of his highest desires. - - [Illustration] - Ba/-dzh[)i]-ke/-o gi/-mand ma-bis/-in-d[^a]/-[)a]. - I hear the spirit speaking to us. - [The Mid[-e]/ singer is of superior power, as designated by the - horns and apex upon his head. The lines from the ears indicate - hearing.] - - [Illustration] - Kwa-y[)a]k/-in d[-i]/-sha in-d[^a]/-ya[n]. - I am going into the medicine lodge. - [The Mid[-e]/wig[^a]n is shown with a line through it to signify - that he is going through it, as in the initiation.] - - [Illustration] - Kwe/-tsh[)i]-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 m[^a]k/-kwin-[)e]n/-do-ma/. - I give you medicine, and a lodge, also. - [The Mid[-e]/, as the personator of Makwa/ Man/id[-o], is empowered - to offer this privilege to the candidate.] - - [Illustration] - O-w[-e]/-n[)e]n b[)e]-m[-i]/-s[)e]t. - 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/id[-o]s.] - - [Illustration] - Na-n[-i]-ne kwe-w[-e]/-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] - H[-e]/-w[-o]g, [-e]/, [-e]/. - 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.] - -MID[-E]/ THERAPEUTICS. - -During the period of time in which the candidate is instructed in the -foregoing traditions, myths, and songs the subject of Mid[-e]/ 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/id[-o]. - -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/id[-o]s--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/bu[n]--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. Zhingw[^a]k/. - - 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. P[)o]kgw[)e]/nag[-e]/m[)o]k. - - Used as the preceding. - - _Abies balsamea_, Marshall. Balsam Fir. Ini/nand[)o]k. - - 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. S[)e]/ss[-e]g[^a]n/d[)o]k. The - split roots-- wad[)o]b/-are used for sewing; the wood for the inside - timbers of canoes. - - _Abies nigra_, Poir. Black Spruce. A/mikwan/d[)o]k. - - 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/[-i][n]wu[n]sh-- "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. M[)o]sh/k[-i]kiwa/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/zh[)i]k-- "Day." - - 1. Leaves crushed and used as Pinus strobus. The greater the variety - of leaves of coniferae 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/w[^a]/ak. - - Bruised leaves and berries are used internally to remove headache. - - _Quercus alba_, L. White Oak. M[-i]tig/[-o]mish/. - - 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/em[-i]tig/omish/-- "Bitter Acorn - Tree." - - Has been used as a substitute for Q. alba. - - _Acer saccharinum_, Wang. Sugar Maple. Inn[-i]n[^a]/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. M[-i]gwas/. - - Highly esteemed, and employed for making records, canoes, - syrup-pans, m[-o]koks/-- or sugar boxes-- etc. The record of the - Mid[-e]/wiwin, given by Minab[-o]/zho, was drawn upon this kind of - bark. - - _Populus monilifera_, Ait. Cottonwood. M[^a]/n[^a]s[^a]/ti. - - The cotton down is applied to open sores as an absorbent. - - _Populus balsamifera_, L. Balsam Poplar. Asa/d[)i]. - - 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 Mid[-e]/wig[^a]n. - - _Juglans nigra_, L. Black Walnut. Paga/n[)o]k-- "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. Kin[-e]/wigw[)o]shk-- - "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. - P[)u]kite/w[)u]kb[)o]ku[n]s/. - - The crushed root is applied to bruises and contusions. - - _Polygala senega_, L. Seneca Snakeroot. Winis/sik[-e][n]s/. - - 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. - Makad[-e]/w[)i]skwi/min[)o]k-- "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/min[)o]k/-- - "Blood Berry." - - The roots are sometimes used as a substitute for the preceding. - - _Gaylussacia resinosa_, Torr. and Gr. Huckleberry. M[-i]/n[)u]n. - - 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. Sisa[n]/wewi/nak[^a][n]sh/. - - 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. Okw[-e]/w[)i]sh-- - "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/n[)o]k. - - 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. Bog[-e]/san[)o]k. - - 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: Min[-e][n]/s[)o]k, two species, one with red berries, the - other with yellow ones; Wab[-o]/samin[-i]/s[)o]k-- "Rabbit - berries"; Shi/gwanau/is[)o]k, having small red berries; and - Crataegus coccinea, L. Scarlet-fruited Thorn. O/gin[-i]k. - - _Typha latifolia_, L. Common Cat-tail. Nap[)o]g[)u]shk-- "Flat - grass." - - The roots are crushed by pounding or chewing, and applied as a - poultice to sores. - - _Sporobolus heterolepis_ Gr. Nap[)o]/g[)u]shk[-u][n]s/-- "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. Od[-e] [-i]m[)i]n/n[)e]-- - Heart Berry. - - Referred to in the ceremony of the "Ghost Society." - - The fruit is highly valued as a luxury. - - _Acer Pennsylvanicum_, L. Striped Maple. M[-o][n]/zom[)i]sh/-- - "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/s[)o]gedzhi/wik-- "Bitter - Root." - - A decoction of the crushed root is taken as a purgative. - - _Salix Candida_, Willd. Hoary Willow. Sisi/gewe/m[)i]sh. - - The thick inner bark of the roots is scraped off, boiled, and the - decoction taken for cough. - - _Symphoricarpus vulgaris_, Michx. Indian Currant. - Gus/sigwaka/m[)i]sh. - - The inner bark of the root boiled and the decoction, when cold, - applied to sore eyes. - - _Geum strictum_, Ait. Aven. Ne/bone/ankwe/[^a]k-- "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/w[)i]k. - - The roots are bruised or crushed and applied to abrasions, sores, - etc. - - _Amorpha canescens_, Nutt. Lead Plant. We/ab[)o]nag/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/gin[-i]k. - - A piece of root placed in lukewarm water, after which the liquid is - applied to inflamed eyes. - - _Anemone_ (_sp.?_) Anemone. Wis[)o]g/ib[)o]k/; 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/b[)i]k wa[n]sh/ko[n]s 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." B[)o]kkwan/[-i]b[)o]k. - - Roots are boiled, with those of the following named plant, and the - decoction taken to cure diarrhea. - - (_Gen. et sp. ?_) Ki/tshiod[-e]iminib[)o]k-- "Big Heart Leaf." - - Roots boiled, with preceding, and decoction taken for diarrhea. - - _Monarda fistulosa_, L. Wild Bergamot. Moshk[-o]s/wa[n]owi[n]s/-- - "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. Hu[n]kite/wag[-u][)u]s/. - - The roots are boiled, the liquor then taken for pains in the chest, - back, etc. - - _Anemone Pennsylvanicum_, L. Pennsylvania Anemone. - Pes[-i]/kwadzhi/bwiko/k[)o]k. - - A decoction of the roots is used for pains in the lumbar region. - - _Viola_ (_Canadensis_, L.?). Canada Violet. - Maskw[-i]/widzh[-i]/wiko/k[)o]k. - - The decoction made of the roots is used for pains in the region of - the bladder. - - _Phryma leptostachya_, L. Lopseed. Waia/bishk[)e]no/k[)o]k. - - The roots are boiled and the decoction taken for rheumatic pains in - the legs. - - _Viola pubescens_, Ait. Downy Yellow Violet, Ogit[-e]/wagu[n]s. - - A decoction is made of the roots, of which small doses are taken at - intervals for sore throat. - - _Rosa_ (_lucida_, Ehrhart?). Dwarf Wild Rose. - Ogin[-i]/minaga[n]/m[)o]s. - - The roots of young plants are steeped in hot water and the liquid - applied to sore eyes. - - (_Gen. et sp. ?_) M[)o]/z[^a]n[^a]/t[)i]k. - - 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. - - _Actaea rubra_, Michx. Red Baneberry. Odz[-i]/b[)i]k[)e][n]s/-- - "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/kub[)i]dzhi/bikak[)o]k/. - - _Botrychium Virginicum_, Swartz. Moonwort. Ozaga/tig[)u]m. - - The root is bruised and applied to cuts. - - _Aralia trifolia_, Gr. Dwarf Ginseng. Nes[-o]/wak[)o]k-- "Three - Leafed." - - The roots are chewed and the mass applied to cuts to arrest - hemorrhage. - - _Echinospermum lappula_, Lehm. Stickweed. Ozaga/t[)i]gom[)e][n]s-- - "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 Mid[-e]/ 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 Mid[-e]/ 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/sig[)e], 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, Bai[-e]/dz[)i]k, one of the leading Mid[-e]/ at Mille Lacs, -Minnesota. - - [Illustration] - W[-i]-ka-no/-shi-a[n]-[)o]. - 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-w[-i]/-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/-[^a]k-k[)i]nk mi-sui/-a-k[)i]nk. - Yes, there is much medicine you may cry for. - [Refers to that which is yet to be learned of.] - - [Illustration] - Pe-i/-e-m[)i]-ko-ya/-na-k[)i]nk/. - Yes, I see there is plenty of it. - [The Mid[-e]/ 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-kw[)e]/-n[)i]nk pe-[)i]-e/-mi-w[)i]t/-o-wan/. - When I come out the sky becomes clear. - [When the otter-skin Mid[-e]/ sack is produced the sky becomes - clear, so that the ceremonies may proceed.] - - [Illustration] - We/-kw[)e]-n[)i]nk/ ke/-t[)o]-n[)i]nk/ e/-to-wa/. - The spirit has given me power to see. - [The Mid[-e]/ sits on a mountain the better to commune with the Good - Spirit.] - - [Illustration] - Mi/-sha-kwat/-ni-y[-o]/. - I brought the medicine to bring life. - [The Mid[-e]/ Man/id[-o], 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-y[-e]/-n[)i]nk te/-a-y[)e]-am/-ban. - I, too, see how much there is. - [His power elevates the Mid[-e]/ to the rank of a man/id[-o], from - which point he perceives many secrets hidden in the earth.] - - [Illustration] - In-de/-be-m[)i]/-ko. - I am going to the medicine lodge. - [The vertical left-hand figure denotes a leg going toward the - Mid[-e]/wig[^a]n.] - - [Illustration] - In-de/-bi-bi/-to[n]. - I take life from the sky. - [The Mid[-e]/ is enabled to reach into the sky and to obtain from - Ki/tshi Man/id[-o] the means of prolonging life. The circle at the - top denotes the sacred m[-i]/gis, or shell.] - - [Illustration] - No-a/-wi/-mi-k[-o]/. - Let us talk to one another. - [The circles denote the places of the speaker (Mid[-e]/) and the - hearer (Ki/tshi Man/id[-o]), the short lines signifying magic - influences, the Mid[-e]/ occupying the left hand and smaller seat.] - - [Illustration] - Man/-i-d[-o]-ye-na/-ni ni-kan/. - The spirit is in my body, my friend. - [The m[-i]/gis, given by Ki/tshi Man/id[-o], is in contact with the - Mid[-e]/'s body, and he is possessed of life and power.] - -From ten days to two weeks before the day of initiation, the chief -Mid[-e]/ 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 -Mid[-e]/wig[^a]n he lays it upon the ground near the sacred stone, on -the side toward the degree post. In case a Mid[-e]/ 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 Mid[-e]/wig[^a]n. 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 Mid[-e]/ 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/id[-o], with -the pipe, they expose the articles contained in their Mid[-e]/ 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 -Mid[-e]/wiwin, or, as it is in this connection termed, religion. - -Several methods are employed for the purpose, and the greater the power -of the Mid[-e]/ 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 -Mid[-e]/ themselves; and second, in an oracular manner, to ascertain if -Ki/tshi Ma/nid[-o] 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 -Mid[-e]/ sack. Another Mid[-e]/ 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 Mid[-e]/ of the highest power, consists in causing a Mid[-e]/ -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 confreres of the performer, -from whom no antagonism or doubt would be expected. - -The preceptor then consults with the Mid[-e]/ priests respecting the -presents to be delivered by the candidate, and repeats the following -words, viz: - - Mis-shai/-[)e]-gwa tshi-d[)e]-b[)o]g-in-de-mung/. - Now is the time that we shall fix the price - - gi/-she-g[)o]-dung/ ka-mi/-n[)e]-n[)o]ngk - of everything pertaining to the sky, that has been given to us - - gi/-she-goy-d[)u]ng/ di/-bi-ga-d[-o]nk/ gai-y['e]/. - from the day [and] the night also. - - A-p[-e]/-g[)e]-d['a]/w[)u]nk i/-wa-p[-i] - When it shall come to pass and at the time - - ge-bin/-de-ga-y[)o]ngk/, [)a]-au/-wa-mi-d[-e]/-w[)i]d. - that we shall enter, he who wishes to become a Mid[-e]/. - -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 mid[-e]/ drum, caused by a priest -propitiating and invoking the presence and favor of Ki/tshi Ma/nid[-o] -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 Mid[-e]/ 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 -Mid[-e]/wig[^a]n. 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 -Mid[-e]/ 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 Mid[-e]/wiwin -who are not directly concerned in the preliminaries resort to the -Mid[-e]/wig[^a]n 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 Mid[-e]/ -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-n[-e]/, h[-e]/, ki/-ne-na-w[-e]/ man/-i-d[-o]. - I swing the spirit like a child. - [The Mid[-e]/ Spirit, showing magic lines radiating from his body. - The Mid[-e]/ claims to be able to receive special favor.] - - [Music: 207_1] - Ki/nana/wein, Ki/nana/wein, Ki/nana/wein, - Man/ido/we[-e]g; Ki/nana/wein, Ki/nana/wein, Ki/nana/wein, - Man/ido/we[-e]g/; Ki/nana/wein, Man/ido/we[-e]g/. - - [Illustration] - Gi-zhik/-[-e]/ ka-hw[-e]/ da-m[-u]/-n[)e]. - 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/wid[^a]/ mu/ned[-e]/, Ki/zhiga/wid[^a]/ mu/ned[-e]/, - Ki/zhiga/wid[^a]/ Ki/zhi-ga/wi-d[^a]/, Ki/zhi-ga/wi-d[^a] mu/ned[-e]/, - Ki/zhiga/wid[^a] mu/ned[-e]/. - - [Illustration] - Wa-ne-o-ho ne/-ge-shi/-go-ni - Ko-sa/-we, h[-e]/, wa-ni/-sha/-na/. - We have lost the sky [it becomes dark]. - [Clouds obscure the sky, and the arm of the Mid[-e]/ is reaching up - into it for its favor of clear weather.] - - [Music: 208_1] - Waneo-ho h[-e] ne/-ge-shi-go-ni, Wane-o-ho-h[-e] ne/-ge-shi-go-ni, - Ko/sawe ne h[-e] wa/nishi-na-ha, waneo-ho-h[-e] ne/-ge-shi-go-ni. - - [Illustration] - Wi-tshi/-hi-na/-ne-he, n[-e]/, k[-o]/, h[-o]. - ne/-ni-wi-tshi-nan/. - I am helping you. - [The Otter-skin Mid[-e]/ sack is held up to influence the Otter - Spirit to aid them.] - - [Music: 208_2] - Wi/tshihinanehe n[-e]/ k[-o] h[-o]/, ne/niwi/tshinan, - wi/tshihinanehe n[-e]/ k[-o]/ h[-o]/. - U-a-ni-ma w[-e] u-a-ni-ma w[-e] henigwish. - - [Illustration] - U-a/-ni-ma/, w[-e]/, he/-ni-gw[)i]sh. - I have made an error [in sending]. - [The Otter-skin Mid[-e]/ sack has failed to produce the desired - effect.] - - [Illustration] - Rest. - -The Mid[-e]/ women who have gathered without the lodge now begin to -dance as the song is renewed. - - [Illustration] - Na-nin-d[-e]/, h[-e]/, he-yo-ya, n[-e]/. - I am using my heart. - [Refers to sincerity of motives in practice of Mid[-e]/ ceremony.] - - [Illustration] - Yo/-na-h[)i]sh/-i-me/-a/-ne/, h[-e]/. - y['a]-na-h[)i]sh-a-me/-a-ne/, h[-e]/. - What are you saying to me, and I am "in my senses"? - - [Illustration] - Man/-i-d[-o], h[-e]/ n[-e]/, m[-e]/-de-w[-e]/, [-e]/. - The spirit wolf. - [One of the malevolent spirits who is opposed to having the - ceremony is assisting the evil man/id[-o]s in causing the sky to - be overcast.] - - [Illustration] - Wen/-tshi-o-ne-se h[-e]/, n[-e]/, wen/-tshi-o-ne-se h[-e]/. - I do not know where I am going. - [The Mid[-e]/ 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-d[-o] i-ya/-n[-e]. - 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-n[-o]/-[-e]/ - a/-sho-w[-e]/ me-n[-o]/-de ki-man/-i-d[-o]. - I give you the other village, spirit that you are. - [That rain should fall anywhere but upon the assemblage and - Mid[-e]/wig[^a]n.] - - [Illustration] - Tshing-gw[-e]/-o-d[-e] ||: g[-e]/. - The thunder is heavy. - [The Thunder Bird, who causes the rain.] - - [Transcriber's Note: - The long gap followed by "g[-e]/" is not explained in the text. It may - refer to the structure of the song.] - - [Illustration] - We/-ka-ka-n[-o]/, h[-o]/ shi/-a-d[-e]/. - We are talking to one another. - [The Mid[-e]/ communes with Ki/tshi Man/id[-o]; 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 Mid[-e]/wig[^a]n, to which they all march in -solemn procession. Those Mid[-e]/ priests who have with them their -Mid[-e]/ drums use them as an accompaniment to the singing and to -propitiate the good will of Ki/tshi Man/id[-o]. 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 Mid[-e]/ 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-n[-e]/, - to/-e-a-n[-e]/ kan-do/-e-a-n[-e]/, - in-nin/-n[)i] man/-e-d[-o]/-[-e]/. - The spirit man is crying out. - [The head of the Mid[-e]/, a synonym of Ki/tshi Man/id[-o]. The - voice lines show spots denoting intensity of accentuation, and that - Ki/tshi Man/id[-o] is pleased to look with favor upon the - proceedings.] - - [Illustration] - Ya-ni-n[-e]/, na/, tshi-mo-t[-e]/, h[-e]/, - 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 Mid[-e]/.] - - [Illustration] - Man/-e-d[-o], w[-e]/, h[-e]/, 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-t[-e]-we/ me/-wa-gwi/-shak-wa/, - mi-de/-we-ta/. - The day is clear; let us have the grand medicine. - [The Mid[-e]'s hand reaches to the sky, and rain falls at places - other than upon the Mid[-e]/wig[^a]n, as shown by rain lines from - the end of the curved lines denoting the sky.] - - [Illustration] - Me-shak/-kwot dung/-ke-h[-e]/, - ne-m[-e]/-g[)i]s-s[)i]m/. - I am the sign that the day will be clear. - [The Mid[-e]/'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-n[-e]/, h[-e]/, - 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/id[-o], the Bear - Spirit.] - - [Illustration] - Hwo/-ba-m[-i]/-de, hwo/-ba-m[-i]-de, man-[)e]-d[-o] - na/-wa-g[-i]-zh[)i]k. - The spirit in the middle of the sky sees me. - [The upper spot denotes the abode of Ki/tshi Man/id[-o], the "line - of vision" extending to the speaker, shown at a corresponding spot - below.] - - [Illustration] - Ni-w[)i]-we/-wai-a-de/ hi/-me nai/-o-n[-a]/. - I take my sack and touch him. - [The Mid[-e]/ will use his sacred Otter-skin sack to touch the - candidate.] - - [Illustration] - Man/-i-d[-o] wi-kan-[-e]/, mi-de/-yo. - My medicine is the sacred spirit. - [The Mid[-e]/ professes to have received the divine gift from - Ki/tshi Man/id[-o]; the gifts are seen descending to the hand held - up to receive them.] - - [Illustration] - Ha-ni-ne/ ku-m[-e]/ ni/-kan-n[-e]/? - How do you answer me, my Mid[-e]/ friends? - [This is addressed to the Mid[-e]/ priests (Nika/ni) present, and is - an inquiry as to their willingness to proceed. The Mid[-e]/wig[^a]n - 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 Mid[-e]/ - 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/id[-o]/, and toward the -earth. - -The preceptor then says: - - M[)i]s-sa/i/-a-shi-gwa, m[)i]s-sa/-a-sh[)i]-gwa- n[)o]n/-do-n[)u]ng; - Now is the time, now is the time he hears us; - - ka-k[)i]-n[^a] ka-k[)i]n/-n[^a]-gi-n[)o]n/-do-da/g-u-nan/ - all of us he hears us all the one - - ga-o/-sh[-i]-d[-o]t mi-d[-e]/-w[)i]/-win. - who made the mid[-e]/wiwin. - -After this monologue he continues, and addresses to the candidate the -mid[-e]/ gag[)i]/kwew[)i]n/, or Mid[-e]/ sermon, in the following -language, viz: - - An-be/-bi-s[)i]n/-di-wi/-sh[)i]n, wa/-i-ni/-nan; - now listen to me what I am about to say to you; - - k[-e]sh/-pin-pe/-sin-da/-nin-w[)i]n da-ma/-dzhi shka/ - If you take heed of that which I say to you shall continue - - ke/-bi-m[^a]/-di-si-w[)i]n/. U[n], nun/-g[-u]m, - always your life. Now, to-day - - ke-za/-ki-gi-zi-to[n] m[)o]n ki/-tshi man/-i-d[-o] - I make known to you the great spirit - - [-o]/-dik-kid/-do-w[)i]n/; o/-wi-d[)o]sh kid/-di-n[)i]n/ - That which he says; and now this I say to you. - - ki-[-i]/-kid-d[-o]/k[-i]/-tshi man/-i-d[-o] gi/-sa-gi-[)i]g/. - This is what says the great spirit that he loves you. - - to-wa/-bish-ga/ gi-shtig-wa a-p[-i]-we- - It shall be white the sacred object at the time - - sa/-gi-sit/-to-wad o-sa/-in-di-kid/-do-w[-i]n - When they shall let it be known and this is what I say - - [)e]/-kid-d[-o]dt ki/-tshi man/-i-d[-o] [)o]/-gi-din/-n[)i]n - That which he says the great spirit now this I impart to you - - mis-s[^a]/-wa ke/-a-ked/-de-w['o] wa/-ba-ma-tshin/ni-b[)u]dt - even if they say That they saw him dead - - mi/-[^a]-ma/ tsh[-i]/-[-o]- nish-g[^a]d/, ini-[^a]-m['a] - in this place he shall be Raised again in this place - - a-pe/-ni-nut/ nin-d[-e]/ kid/-do-w[)i]n min-nik/ - he puts his trust In my heart in this "saying" the time - - kid-da/- k[)i]-o-wink/. - of the duration Of the world. - - Ka-w[-i]/-ka-da-an/-na-we/-was-si-nan, me-[-e]/-kid-dodt/ - It shall never fail. That is what he says, - - man/-i-d[-o]. Nin/-ne-dzha/-nis ke-un/-dzhi be-m[^a]/-dis - the spirit. My child, this shall give - - si/-an. - you life. - -The Mid[-e]/ 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 Mid[-e]/ priests. The order of marching to the main -entrance of the Mid[-e]/wig[^a]n 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 Mid[-e]/wig[^a]n 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 -Mid[-e]/ 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 -Mid[-e]/wig[^a]n. When he is prompted to say: - - "Man- un/-ga-b[-i]n/-di-g[)e] o-b[)o]g/-ga-d[)i]-nan/, - Let me come in and these I put down - - o-dai/-ye-din/." - 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/id[-o] whose invisible form is supposed to abide within the -Mid[-e]/wigan during such ceremonies, stating that the candidate is -presented to receive life (the m[-i]/gis) for which he is suffering, and -invoking the divine favor. - - Hai ya ha man/-i-d[-o], h[-o]/, ti-bish/-ko-gish/-i-g[)u]ng, h[-e]/, - There is a spirit ho, just as the one above, he, - - we-z['a]-ba-mid/-mi ni[n]-dzh['a]-nis, esh-[)i]-gan/-do-we, - now sits with me my child and now I proclaim, - - h[-e]/, hw[-e]/, m['e]-a-tshi-bin/-de-gan/-ni-nan, n[-o]s, - he, hwe, that I enter you here my father - - dzhi-man/-i-d[-o], h[-o]/, hw[-o]/, sha-w['e]-n[)i]-mi-shin/, - good spirit, ho, hwo, have pity on me, - - h[-e]/, hw[-e]/, a-shig/-wa-bin/-de-gan-n[)o]k - he, hwe now that I enter him here, - - g['e]-gwa-da-g['i]-sid wi-b[)i]-m[^a]/-di-s[)i]d, - he that is suffering for life, - - d['e]-bwe-da['u]-wi-sh[)i]n dzh['i]-bi-m[^a]/-di-s[)i]d/, - believe me that he shall live, - - n[-o]s, w[-e]/-o-s[)i]m/-in-nan/, h[-e]/, h[-e]/. - 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 Mid[-e]/ drums and the chief officiating priest sings: - - Ni/-sha-b[-o]n/-da shkan wig/-i-wam ke-n[-o]n/-d[-e]g, - I go through [the] "house" the long, i.e., through - the Mid[-e]/wig[^a]n. - -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 Mid[-e]/ 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: - - M[)i]-i/-shi-gwa/ b[)o]/-gi-ta-mo[n]/-nan, - The time has arrived that I yield it to you. - - mi/-na-nan/-k[)e]-[^a]n-dzhi bi-m[^a]/-d[)i]-si/-an. - [the mid[-e]/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 -mid[-e]/drum. The words are: Kit/-ta-no[n]/-do-w[-e] 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-d[-o]/wid-h[-o] d[-o], w[-e], h[-e], - Kit/ta-no/do-we man/i-d[-o]-wid-h[-o], h[-e], hw[-e], h[-e], - Kit/-ta-no/-do- we man/-i- d[-o]/-wid, kit/ta- no/do-w[-e], - kit/ta-no/do-wid, man/i-do/-wid, man/i-do/wid-h[-o], - w[-e], hw[-e], h[-e], - Kit/ta-no/dow[-e]/ man/id[-o]/wid, - h[-o], h[-e], hw[-e], h[-e], h[-e], hw[-e], h[-e]. - -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: - - M[)i]s-sa/-a-shi/-gwa ki-bo/-g[)i]s-s[-e]-na-min tshi/-ma-m[^a]d - Now is the time that I hope of you that you shall - - bi-m[^a]/-di-s[)i]-w[)i]n, m[)i]-n[-e]/-s[)i]d. - take life the bead [mi/gis shell.] - -This priest then grasps his Mid[-e]/ 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 "y[^a], h[)o]/, h[)o]/, h[)o]/, -h[)o]/, h[)o]/, h[)o]/," 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 Mid[-e]/, the third of the quartette, goes through a -similar series of forward movements and thrusts with his Mid[-e]/ sack, -uttering similar sounds and shooting the sacred m[-i]/gis--life--into -the right breast of the candidate, who is agitated still more strongly -than before. When the third Mid[-e]/, the second in order of precedence, -goes through similar gestures and pretends to shoot the m[-i]/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 Mid[-e]/; "M[-i]/-dzhi-de/-a-mi-sh[)i]k/"--"put your helping -heart with me"--, when he imitates his predecessors by saying, "y[^a], -h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/," at the fourth time -aiming the Mid[-e]/ sack at the candidate's head, and as the m[-i]/gis -is supposed to be shot into it, he falls forward upon the ground, -apparently lifeless. - -Then the four Mid[-e]/ priests, the preceptor and the assistant, lay -their Mid[-e]/ sacks upon his back and after a few moments a m[-i]/gis -shell drops from his mouth--where he had been instructed to retain it. -The chief Mid[-e]/ picks up the m[-i]/gis and, holding it between the -thumb and index finger of the right hand, extending his arm toward the -candidate's mouth says "w[^a]! w[^a]! h[)e] h[)e] h[)e] h[)e]," the last -syllable being uttered in a high key and rapidly dropped to a low note; -then the same words are uttered while the m[-i]/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 -Mid[-e]/ finally places the m[-i]/gis into his mouth again, he instantly -falls upon the ground, as before. The Mid[-e]/ 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, -"[-O]/mishga'n"--"get up"--which he does; then indicating to the holder -of the Mid[-e]/ 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. H[)i][-u], H[)i][-u], H[)i]u. - -The words of the text signify, "This is what I am, my fellow Mid[-e]/; -I fear all my fellow Mid[-e]/." The last syllables, h[)i][-u]/, are -meaningless. - -At the conclusion of the song the preceptor prompts the candidate to ask -the chief Mid[-e]/: - - Ni-kan/ k/k[)e]/-n[-o]/-mo/, ma[n]-dzhi/-an na/-ka-m[-o]/-in. - Colleague instruct me, give me a song. - -In response to which the Mid[-e]/ teaches him the following, which is -uttered as a monotonous chant, viz: - - We/-go-n[)e]n/ ge-gwed/-dzhi-me-an/, mi-d[-e]/-wi-w[)i]n - What are you asking, grand medicine - - ke-kwed/-dzhi-me-an/? Ki/-ka-mi/-nin en-da-w[)e]n/-da - are you asking? I will give you you want me to - - ma-wi/-n[)e]n mi-d[-e]/-wi-w[)i]n - give you "grand medicine" - - tshi-da-si-n[-e]/-ga/-na-win/-da-m[-o]n; - always take care of; - - ki-[)i]n/-tshun-di/-n[)e]-ma/-so-w[)i]n, - you have received it yourself, - - tsho/-a-wa/-nin di/-s[)e]-wan. - never forget. - -To this the candidate, who is now a member, replies, [-e][n], yes, i.e., -assent, fully agreeing with the statement made by the Mid[-e]/, and -adds: - - Mi-gw[)e]tsh/ a-shi/-wa-ka-kish/-da-win be-m[^a]/-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/-w[^a]-bin-da-man tshi-[-o]/-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 -Mid[-e]/wig[^a]n--where Ki/tshi Man/id[-o] presides--and to the earth. -Then each person blows smoke upon his or her Mid[-e]/ sack as an -offering to the sacred m[-i]/gis within. - -The chief Mid[-e]/ advances to the new member and presents him with a -new Mid[-e]/ 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 Mid[-e]/, who inclines his head to the -front, and, while passing both flat hands down over either side, - - Mi-gw[)e]tsh/, 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 -Mid[-e]/wig[^a]n. - -At the conclusion of this ceremony of rendering thanks to the members of -the society for their presence, the newly elected Mid[-e]/ returns to -his place and, after placing within his Mid[-e]/ sack his m[-i]/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 Mid[-e]/ as if to shoot him, saying, -"y[^a], h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/," 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 -m[-i]/gis. This is continued until all persons present have been -subjected to the influence of the m[-i]/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 Mid[-e]/ have recovered a very curious ceremony takes -place. Each one places his m[-i]/gis shell upon the right palm and, -grasping the Mid[-e]/ sack with the left hand, moves around the -inclosure and exhibits his m[-i]/gis to everyone present, constantly -uttering the word "h[)o]/, h[)o]/, h[)o]/, h[)o]/," 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 Mid[-e]/ -then pretends to swallow his m[-i]/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 m[-i]/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 Mid[-e]/ return to their respective places the m[-i]/gis is restored -to its receptacle in the Mid[-e]/ sack. - -Food is then brought into the Mid[-e]/wig[^a]n and all partake of it at -the expense of the new member. - -After the feast, the older Mid[-e]/ of high order, and possibly the -officiating priests, recount the tradition of the Ani/shin[^a]/b[-e]g -and the origin of the Mid[-e]/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 Mid[-e]/. 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 Mid[-e]/, or who have failed to attain the desired -distinction. - -The new member, in the absence of a Mid[-e]/ drum of his own, borrows -one from a fellow Mid[-e]/ 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-[)u]n 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-d[-o]. - I too have taken the medicine he gave us. - [The speaker's arm, covered with m[-i]/gis, or magic influence, - reaches toward the sky to receive from Ki/tshi Man/id[-o] the divine - favor of a Mid[-e]'s power.] - - [Illustration] - Ke-k[)e]k/-[-o]-[)i]-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-k[-o]-yan. - I have come to the medicine lodge also. - [The Bear Spirit, one of the guardians of the Mid[-e]/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-sh[)i]nk-ni/-yo. - The m[-i]/gis is on my body. - [The magic power has been put into his body by the Mid[-e] priests.] - - [Illustration] - Ni man/-i-d[-o] ni/-y[)a]n. - The spirit has put away all my sickness. - [He has received new life, and is, henceforth, free from the - disturbing influences of evil man/id[-o]s.] - -As the sun approaches the western horizon, the Mid[-e]/ priests emerge -from the western door of the Mid[-e]/wig[^a]n 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 Mid[-e]/wig[^a]n 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/id[-o] through whom life was also given to -the Ani/shin[^a]/b[-e]g. - -If there should be more than one candidate to receive a degree the -entire number, if not too great, is taken into the Mid[-e]/wig[^a]n 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 -Mid[-e]/wig[^a]n are begun immediately after the society has adjourned. - -DESCRIPTIVE NOTES. - -The m[-i]/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 m[-i]/gis is similar to the cowrie, -Cypraea 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 m[-i]/gis of the other degrees are -presented on the same plate, but special reference to them will be made. -No. 2 represents the m[-i]/gis in the possession of the chief Mid[-e] -priest of the society at Leech Lake, Minnesota, and consists of a -pearl-white Helix (sp?). - -The Mid[-e]/ 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 Mid[-e]/ pretensions, sacred songs, amulets, and -other small man/id[-o]s--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 Mid[-e]/ 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 Falconidae; 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 Mid[-e]/ of the first degree, who may not be enabled to advance -further in the mysteries of the Mid[-e]/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 Mid[-e]/. It is -customary with Mid[-e]/ 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/id[-o] or guardian -spirit under whose special protection it may be supposed to be held or -controlled. - -Under such circumstances certain first degree Mid[-e]/ may become -possessed of alleged magic powers which are in reality part of the -accomplishments of the Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/, 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 Mid[-e]/, if satisfied -with the gift, produces his pipe and after making an offering to Ki/tshi -Man/id[-o] for aid in the preparation of his "medicine," and to appease -the anger of the man/id[-o] 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 -Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/ -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 Mid[-e]/ 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.--W[^a]b[)e]n[-o]/ drum.] - -In his incantations a W[^a]b[)e]n[-o]/ 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 W[^a]b[)e]n[-o]/ chants and is thus -more easily enabled to invoke the assistance of his man/id[-o]. - -Women, as before remarked, may take the degrees of the Mid[-e]/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 alae 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 Mid[-e]/ 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 Mid[-e]/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 k[)o]-ko/-k[)o]-[-o]/. 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 m[-i]/gis, the great number of them denoting -increased power of the magic influence which fills the Mid[-e]/wig[^a]n. -A small cedar tree is also planted at each of the outer angles of the -inclosure. - - [Illustration: Fig. 23.--Diagram of Mid[-e]/wig[^a]n of the second - degree.] - -The sweat-lodge, as before, is erected at some distance east of the main -entrance of the Mid[-e]/wig[^a]n, but a larger structure is arranged -upon a similar plan; more ample accommodations must be provided to -permit a larger gathering of Mid[-e]/ priests during the period of -preparation and instruction of the candidate. - -PREPARATION OF CANDIDATE. - -A Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/ upon his admission into a new degree -receives the protection of that Man/id[-o] 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 m[-i]gis 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 Mid[-e]/, a few additional magic remedies are taught -the candidate in his preparatory instruction. The chief of these are -described below. - - Ma-kwa/ w[-i]/-i-s[)o]p, "Bear's Gall," and Pi/-zhi-ki - w[-i]/-i-s[)o]p, "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. - - G[-o]/-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/id[-o]s 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 Mid[-e]/ 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 Mid[-e]/ Man/id[-o], i.e., Ki/tshi Man/id[-o]. - - The compound is employed also to counteract the evil intentions, - conjurations, or other charms of so-called bad Mid[-e]/, - W[^a]b[)e]n[-o]/, and J[)e]s/sakk[-i]d/. - - Tzhi-b[-e]/-g[)o]p-- "Ghost Leaf." - - After the cuticle is removed from the roots the thick under-bark is - crushed into a powder. It is mixed with G[-o]/gimish. - - Dzhi-bai/-[)e]-m[)o]k/-ke-z[)i]n/-- "Ghost Moccasin;" "Puff-ball." - - The spore-dust of the ball is carefully reserved to add to the above - mixture. - - O-kw[-e]/-mish-- "Bitter Black Cherry." - - The inner bark of branches dried and crushed is also added. - - N[-e]/-w[)e]-- "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 Mid[-e]/ 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 Mid[-e]/" 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 -Mid[-e]/ for such service. - -When the time of ceremony of initiation approaches, the chief Mid[-e]/ -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 Mid[-e]/wig[^a]n 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/i[-o] 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-ka[n]. (As sung.) - We/-me-a/ ni-kan mi/-sha man/-i-d[-o] - I am crying my colleague great spirit. - ni-wa/-ma-bi-go/ ma/-w[)i]-yan/. - He sees me crying. - [The singer is represented as in close relationship or communion - with Ki/tshi Man/id[-o], 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-n[)u]n/-no, h[-e]/, ki-mun/-i-d[-o]/-we, h[-e]/, esh/-i-ha/-ni. - (As sung.) - Gi-n[)u]n/-d[-o]n ni-kan/ [-e]-zhi-an. - I hear you, colleague, what you say to me. - [The singer addresses the Otter Spirit, whose figure is emerging - from the Mid[-e]/wig[^a]n of which he is the chief guardian.] - - [Illustration] - T[-e]/-ti-w[^a]/-tshi-wi-m[-o]/ a-ni/-me-ga/-si. (As sung.) - T[-e]/-ti-w[^a]/-tsh[)o]-t[^a]g/ ni-m[-i]/-g[)i]-s[)i]m. - He will tell you (--inform you) [of] my migis. - t[-e]/-ti-wa/-tsh[)i]-mo-ta/ [^a]g. - 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/id[-o] will make known to the candidate the - presence within his body of the m[-i]/gis, when the proper time - arrives.] - - [Illustration] - Rest, or pause, in the song. - -During this interval another smoke offering is made, in which the -Mid[-e]/ priest is joined by the candidate. - - [Illustration] - H[)i]u/-a-me/-da-ma/ ki/-a-w[-e]n/-da-mag - man/-i-d[-o]/-w[)i]t h[)i]u/-a-wen/-da-mag. (As sung.) - Ki-w[)i]n/-da-mag/-[-u]-nan man/-i-d[-o]/-wid. - He tells us he is [one] of the man/id[-o]s. - [This ma/nid[-o] is the same as that referred to in the above-named - phrase. This form is different, the four spots denoting the four - sacred m[-i]/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/-d[-i], h[-e]/, wen/-da-na-ma/, - m[)i]-t[-e]/-wi[n]. (As sung.) - Wa/-sa-wa/-d[)u]n/-da-na-ma/ - I get it from afar - mi-d[-e]/-wi-w[)i]n/. - 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/id[-o].] - - [Illustration] - Ki-go/-na-bi-hi[n] [-e]/-ni-na mi-t[-e]/. (As sung.) - Ki[n]-do/-na-b[-i]-in/ mi-d[-e]/-wi-w[)i]n-ni-ni/ - I place you there "in the grand medicine" (among the "Mid[-e]/ - people") a-bit/-da-win/. Half way (in the Mid[-e]/wig[^a]n). - [The Mid[-e]/ priest informs the candidate that the second - initiation will advance the candidate half way into the secrets of - the Mid[-e]/wig[^a]n. 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/, h[-e]/, n[-e]/. - Ni-go/-tshi-mi, h[-e]/. (As sung.) - Ni/-sha-we/-ni-mi-go/ [)e]/-ne-m[^a]/-bi-dzh[)i]k. - They have pity on me those who are sitting here. - [This request is made to the invisible man/id[-o]s who congregate in - the Mide/wig[^a]n 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/id[-o]s -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 -Mid[-e]/wig[^a]n. 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-d[-o]/, h[-e]/, n[-e], man/-i-d[-o]/, h[-e]/, n[-e]/. - Spirit, spirit, - Ni/-man-i-d[-o]/ 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/id[-o], and is - therefore empowered to sit within the sacred inclosure of the - Mid[-e]/wig[^a]n, to which he alludes.] - - [Illustration] - Da/-b[-i]-w[-a]-ni/, ha/, h[-e]/, - A[n]/-n[)i]n, e-k[-o]/-w[-e]-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 m[-i]/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 m[-i]/gis descends from the abode of - Ki/tshi Man/id[-o] and is therefore, in this instance, looked upon - as sacred.] - - [Illustration] - Rest, or pause. - - [Illustration] - Gi-man/-i-d[-o]/-w[-e], ni/-me-ne/-ki-nan/ wan-da. - Gi/-a-w[)i]ngk, gi-man/-i-d[-o]/-a-ni-min/, - Your body, I believe it is a spirit. - Gi-a-w[)i]ngk. - 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/id[-o], and the song is addressed to him. The curved - line, from which the arm protrudes, is the Mid[-e]/wig[^a]n and the - arm itself is that of the speaker in the attitude of adoration: - reaching upward in worship and supplication.] - - [Illustration] - Pi-n[-e]/-si ne/-pi-mi/-a ni[n]/-ge-g[-e]/-kwe-a[n] - The bird as I promise the falcon - mi-we/-tshi-man/-i-d[-o]/-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 Mid[-e]/. The meaning - of the phrase appears to be that Ki/tshi Man/id[-o] promised to - create the Thunder-bird, one of the man/id[-o]s. The falcon is here - taken as a representative of that deity, the entire group of - Thunderers being termed a-ni/-mi-ki/.] - - [Illustration] - Zh[-i]n/-gwe mi/-shi-ma-kwa/ - Makes a great noise the bear. - we[n]/-dzhi-wa-ba-mok-kw[-e]d/ k[)u]n-n[-e]t/. - 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 W[^a]b[)e]n[-o]/, 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-d[-o]/-wid. - Gi/-a-w[)i]ngk in/-do-sa man/-i-d[-o]/-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/id[-o], through the intermediary of the Mid[-e]/ priest, - will put the spirit, i.e., the m[-i]/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 Mid[-e]/ 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 -Mid[-e]/wig[^a]n, 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 Mid[-e]/, are stationed at the doors -of the Mid[-e]/wig[^a]n 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/id[-o]s toward the -admission of a new candidate, and to make offerings of tobacco to the -guardian spirit of the second degree of the Mid[-e]/wiwin. After the -usual ceremony of smoking individual songs are indulged in by the -Mid[-e]/ priests until such time as they may deem it necessary to -proceed to the Mid[-e]/wig[^a]n, 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 Mid[-e]/wig[^a]n, 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 Mid[-e]/ priest beside the latter: O-da/-pin -a-s[-e]/-ma--"Take it, the tobacco," whereupon the Mid[-e]/ 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 Mid[-e]/wig[^a]n, its body being that of a serpent, like -flames of fire, reaching from the earth to the sky. He is called -I/-shi-ga-n[-e]/-b[)i]-g[)o]g--"Big-Snake." To appease his anger the -candidate must make a present; so the preceptor says for the candidate: - - Ka-w[-i]/[n]-n[)i]-na-ga/ wa/-ba-ma/-si-ba/-sh[)i]-gi/-ne-g[-e]t/? - Do you not see how he carries the goods? - -This being assented to by the Mid[-e]/ priests the preceptor takes the -blankets and deposits them near the tobacco upon the ground. Slight taps -upon the Mid[-e]/ drum are heard and the candidate is led toward the -left on his march round the interior of the Mid[-e]/wig[^a]n, 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 Mid[-e]/ 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 -Mid[-e]/ 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 Mid[-e]/ drum. - - [Illustration] - H[)i]a/-ni-de h[)e]n/-da man/-i-d[-o], h[-o]/, - ni/-sha-bon/-de man/-i-d[-o]/-en-d[^a]t. - Where is the spirit lodge? I go through it. - [The oblong structure represents the Mid[-e]/wig[^a]n, the arm upon - the left indicating the course of the path leading through it, the - latter being shown by a zigzag line.] - - [Illustration] - Nin-g[-o]/-sa m[)i]-d[-e]/-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 Mid[-e]/ priestess and will conciliate her.] - - [Illustration] - Ka-ni-sa/ hi/-a-tshi/-m[)i]n-d[-e]/ man/-ski-k[-i]/, - d[-e]/, h[-e]/, h[-e]/. - 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-m[-e]/ ko-n[-o]/-ne-nak - ka-ne-h[-e]/ 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/id[-o]s. 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-n[-e]/ ke/-ba-bing/-e-on/, wa-dzh[-u]. - Going into the mountains. - [The singer's thoughts go to the summit to commune with Ki/tshi - Man/id[-o]. He is shown upon the summit.] - - [Illustration] - Hi/-m[)e]-de/-wa hen/-d[)e]-a he/-na. - The grand medicine affects me. - [In his condition he appeals to Ki/tshi Man/id[-o] for aid. The arms - represent the act of supplication.] - - [Illustration] - Hai/-an-go ho/-ya o/-g[)e]-ma, ha/. - The chief goes out. - [The arms grasp a bear--the Bear Man/id[-o]--and the singer - intimates that he desires the aid of that powerful spirit, who is - one of the guardians of the Mid[-e]/wig[^a]n.] - - [Illustration] - Nish/-o-w[-e]/ ni-m[-e]/-hi-g[-o]/, h[-e]/, - ni-g[-o]/-tshi-mi/-go-we, h[-e]/. - 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-w[-e]/ h[)e]-a-za-we/-ne-ne-g[-o]/, h[-o]/. - 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] - H[-e]n/-ta-no-wik/-ko-we/ de-w[)e]n/-da [)e]n-da-[^a]/-d[^a]n. - I wish to know what is the matter with me. - [The singer feels peculiarly impressed by his surroundings in the - Mid[-e]/wig[^a]n, because the sacred man/id[-o]s 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 -Mid[-e]/ 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 -Mid[-e]/ priest lowest in order of precedence begins to utter quick, -deep tones, resembling the sound h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/, -at the same time grasping his mid[-e]/ 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 m[-i]/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 Mid[-e]/ priests then lay -their sacks upon his back, when the candidate begins to recover and spit -out the m[-i]/gis shell which he had previously hidden within his mouth. -Then the chief Mid[-e]/ 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 m[-i]/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 mid[-e]/ 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-gw[)e]tsh/ ga-shi-t[-o]/-win bi-m[^a]/-d[)i]-si-w[)i]n, - 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 mid[-e]/ fellow mid[-e]/ fellow mid[-e]/, - -to which each responds hau/, [-e][n]. The word hau/ is a term of -approbation, [-e][n] signifying yes, or affirmation, the two thus used -together serving to intensify the expression. Those of the Mid[-e]/ -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 m[-i]/gis shell, as already narrated in connection with the first -degree, p. 192. - -This manner of thanking the officiating Mid[-e]/ for their services in -initiating the candidate into a higher degree is extended also to those -members of the Mid[-e]/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 mid[-e]/ 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 -mid[-e]/ 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 Mid[-e]/-wig[^a]n by the western egress. - -The ushers, assisted by the chief Mid[-e]/, 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 m[-i]/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 m[-i]/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 Mid[-e]/ 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 Mid[-e]/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 -W[^a]b[)e]n[-o]/. - -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 Mid[-e]/ of the second degree has the reputation of superior powers on -account of having had the m[-i]/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 m[-i]/gis has been "shot" into the figure, the enlarged size of the -circle signifying "greater abundance," in contradistinction to the -common designation of a m[-i]/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 Mid[-e]/, or rather the -W[^a]b[)e]n[-o]/, was of the fourth degree of the Mid[-e]/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 Mid[-e]/, 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 Mid[-e]/'s power, a reputation naturally procuring for -him many new adherents and disciples. The following is the explanation -as furnished by a Mid[-e]/ familiar with the circumstances: - - [Illustration: Fig. 24.--Mid[-e]/ destroying an enemy.] - - No. 1 is the author of the chart, a Mid[-e]/ who was called upon to - take the life of a man living at a distant camp. The line extending - from the mid[-e]/ 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 Mid[-e]/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 mid[-e]/ 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 -Mid[-e]/ 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/-w[-a], - un-do/-dzhe-na/ ha-we/-n[)e]. - I am looking [feeling] for my paint. - [The Mid[-e]'s hands are at his medicine sack searching for his war - paint.] - - [Illustration] - H[)i]a/-dzhi-m[)i]n-de/ non/-da-k[-o]/, h[-o]/, - 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/id[-o] will lend his aid in speed. The turtle was - one of the swiftest man/id[-o]s, until through some misconduct, - Min/ab[-o]/zho deprived him of his speed.] - - [Illustration] - Wa/-tshe, ha/, hw[-e], wa/-ka-te/, h[-e]/, wa/-tshe, ha/, hw[-e]/. - Powder, he said. - [The modern form of Wa/-ka-te/, he/, hw[-a]/, is ma/-ka-d[-e]/-hwa; - other archaic words occur also in other portions of this song. The - phrase signifies that the Mid[-e]/ Man/id[-o] favors good results - from the use of powder. His form projects from the top of the - Mid[-e]/ structure.] - - [Illustration] - Rest. A smoke is indulged in after which the song is resumed, - accompanied with dancing. - - [Illustration] - Sin-go/-na wa-k[-i]/ 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/-w[)e]-ne-nis/-sa ma-he/-ka-n[)e]n/-na. - What have I killed, it is a wolf. - [By aid of his magic influence the speaker has destroyed a bad - man/id[-o] which had assumed the form of a wolf.] - - [Illustration] - Sun/-gu-we/-wa, ha/, n[-i]n-d[-e]n/, tshi/-man-da/-kwa - ha/na-n[)i]n-d[-e]n/. - I am as strong as the bear. - [The Mid[-e]/ likens his powers to those of the Bear Man/id[-o], one - of the most powerful spirits; his figure protrudes from the top of - the Mid[-e]/wig[^a]n while his spirit form is indicated by the short - lines upon the back.] - - [Illustration] - Wa/-ka-na/-ni, h[-e]/, 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 Mid[-e]/ 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-h[-o]/-a hai/-a-n[-e]/ - 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-n[-e]/ [-a]/, [-o]/, h[-e]/, - [-o]sh-ke/-na-ko-n[-e]/-a. - The bear goes round angry. - [The Bear Man/id[-o] 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 Mid[-e]/ 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 Mid[-e]/wig[^a]n of the third - degree.] - -The structure in which the third degree of the Mid[-e]/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 m[-i]/gis shell. Upon the top of this post is placed the stuffed -body of an owl--K[)o]-k['o]-k[)o]-[-o]/. (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 Makw['a] Man/id[-o]--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 Mid[-e]/wig[^a]n, and is -of the same size and for the same purpose as that for the second degree. - - [Illustration: Plate XV. - Sacred Posts of Mid[-e]/wig[^a]n.] - -PREPARATION OF CANDIDATE. - -It is customary for the period of one year to elapse before a -second-degree Mid[-e]/ 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 Mid[-e]/'s -powers are intensified by again subjecting himself to the ceremony of -being "shot with the sacred m[-i]/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 Mid[-e]/ who has in all respects complied with the preliminaries of -announcing to the chief Mid[-e]/ 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 Mid[-e]/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 formulae for which he is -distinguished. The instruction embraces a r['e]sum['e] 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 -Mid[-e]/ 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/id[-o], "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 -Mid[-e]/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 Mid[-e]/, 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 Mid[-e]/-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 Mid[-e]/, - 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 Mid[-e]/ 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 Mid[-e]/--he at - the right foot of the deceased--began to chant a mid[-e]/ song, which - he repeated a second, a third, and a fourth time. - - When he had finished, the Mid[-e]/ at the left foot sang a mid[-e]/ - song four times; then the Mid[-e]/ at the right shoulder of the body - did the same, after which the chief Mid[-e]/ 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 Mid[-e]/ priests then chanted medicine songs, each preparing - charmed remedies which were given to the boy to complete his recovery. - The youngest Mid[-e]/, standing at the foot of the patient, gave him - four pinches of powder, which he was made to swallow; the Mid[-e]/ at - the left foot did the same; then the Mid[-e]/ 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/-[)e]-go/-min mi-d[-e]/-wi-w[)i]n - mi-d[-e]/ man/-i-d[-o]/ 'n-gi-g[)i]n/-o-a-m[^a]k - ban-dzhi/-ge/-o-we/-[^a]n ta/-zi-ne/-zho-wak/ ni-zha/-n[)e]-zak, - k[)i]-wi/-de-g[)e]t/ mi/-o-pi/-ke/-ne-b[)u]i/-yan ka-ki/-n[)e] - ka-we/-d[)e]-ge/ mi/-o-w[)o]k-pi/ i-kan/-o-a-mag/-[)i]-na mi-d[-e]/ - man/i-d[-o] wi-we/-ni-tshi mi-d[-e]/-wi-w[)i]n, - ki/-mi-m[^a]/-d[)i]-si-win/-in-[^a]n/ ki-mi/-n[)i]-go-nan/ - ge-on/-d[)e]-na-m[)o]ngk ki/-mi-m[^a]/-di-si/-wa-in-an/; - ki/-ki-no/-a-mag/-wi-nan/ mash/-k[)i]-ki o-gi/-mi-ni/-go-wan/ - o-dzhi-bi/-g[^a]n gi-me/-ni-na-g[)u]k/ mash/-k[)i]-ki-wa/-bo[n] - sht[)i]k-wan/-a-ko-se/-an o-ma/-m[^a]sh/-k[)i]-ki ma/-gi-ga/-to - ki/-ka-ya-t[-o]n." - -The following is a translation: - - "He, the chief spirit of the Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/ will utilize -Aralia quinquefolia, Gr., ginseng--Sht[)e]/-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 Mid[-e]/ 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 Mid[-e]/. As this time -approaches the invitation sticks are sent to the various members and to -such non-resident Mid[-e]/ 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 Mid[-e]/wig[^a]n. 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 Mid[-e]/-wig[^a]n 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 Mid[-e]/ priests by whom he is escorted to the -Mid[-e]/wig[^a]n. 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 Mid[-e]/ 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 Mid[-e]/ 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-m[-o]/-a. - My friend I am shooting into you in trying to hit the mark. - [The two arms are grasping the m[-i]/gis, which he the Mid[-e]/ 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-t[-e]/-wi-da/. - While it is clear let us have it, the "grand medicine." - [The Mid[-e]/ 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-t[-o]-n[)i] m[-i]/-g[)i]s-s[)i]m/. - As clear as the sky [is] my m[-i]/gis. - [The figure represents the sacred m[-i]/gis, as indicated by the - short lines radiating from the periphery. The m[-i]/gis is white and - the clear sky is compared to it.] - - [Illustration] - S[-o]n/-gi-mi-d[-e]/ wi-ka/-ne, h[-e]/, - Wi-n[-o]/-a man/-i-d[-o]/-wi-dzh[-i]/-id-e/-zhi-w[^a]t. - 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 Mid[-e]/ are alluded to, as also Ki/tshi Man/id[-o], who - urge his continuance and advancement in the sacred society. The arm - reaches down to search for the sacred m[-i]/gis of the fourth - degree-- designated by four vertical lines--which is, as yet, - hidden from the person addressed.] - - [Illustration] - Hwa/-ba-mi-d[-e]/, hwa/-ba-mi-d[-e]/, - Na/-wa-kin-t[-e]/. - He who sees me, he who sees me, stands on the middle of the earth. - [The human figure symbolizes Ki/tshi Man/id[-o]; the magic lines - cross his body, while his legs rest upon the outline of the - Mid[-e]/wig[^a]n. His realm, the sky, reaches from the zenith to the - earth, and he beholds the Mid[-e]/ while chanting and conducting the - Mid[-e]/wiwin.] - - [Illustration] - Man/-i-d[-o]/ wi/-ka-ni/ ni-mi-d[-e]/. - To the spirit be a friend, my Mid[-e]/. - [The speaker enjoins the candidate to be faithful to his charge, and - thus a friend to Ki/tshi Man/id[-o], who in return will always - assist him. The figure holds a m[-i]/gis in its right hand, and the - Mid[-e]/ 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 Mid[-e]/wig[^a]n 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 Mid[-e]/ priest, then prepares to leave the -sudatory, gathers up the tobacco, and as he slowly advances toward the -Mid[-e]/ 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 Mid[-e]/wig[^a]n, 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 Mid[-e]/ near the outer -entrance and either side of it. These Mid[-e]/ represent two malevolent -man/id[-o] 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/-g[)i] -wa/-na-m[^a]/-s[)i] [-e]/-zh[)i]-g[)i]/-n[)i]-g[)e]d--"Do you not see -how he is formed?" To which the other responds: O-da/-p[)i]-n[)o]/ -ke/-no-w[)i]n-d[)u]ng shkwan/-d[)i]m--"Take care of it, the door;" -[i.e., guard the entrance.] The former then again speaks -to his companion, and says: Ka-w[-i]n/-n[)i]-na-ga/ -w[^a]/-ba-ma/-si-ba/-sh[)i]-gi/-ne-g[-e]t/--"Do you not see how he -carries the goods?" The Mid[-e]/ 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/id[-o], -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-s[-e]/-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/id[-o]s who abide within -the third-degree Mid[-e]/wig[^a]n, one of whom is the Mid[-e]/ -man/id[-o]--Ki/tshi Man/id[-o]--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 Mid[-e]/ 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/id[-o]s 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 Mid[-e]/, who have been awaiting his return, -while his companion goes farther back, even to the door, from which -point he addresses the other officiating Mid[-e]/ as follows: - - M[)i]s-sa/-a-shi/-gwa wi-kan/-da/-we-an/, - Now is the time [I am] telling [--advising,] - - m[)i]s-sa/-a-shi/-gwa w[-i]/-di-wa/-m[)o]k - now is the time to be observed - - wi-un/-o-b[-e]-[)o]g. - [I am] ready to make him sit down. - -Then one of the Mid[-e]/ 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/, h[)e]/, h[)e]/, h[)e]/, h[)e]/, h[)e]/, h[)e]/, h[)e]/, returning -to a position so as to face him, when he addresses him as follows: -M[)i]s-sa/-a-shi/-gwa p[)o]/-g[)u]-s[)e]-ni/mi-nan/ au/-u-sa/ -za-a/-da-win/ man/-i-d[-o] m[-i]/-gis. Na/-pish-gatsh -di-m[^a]/-g[)i]-s[)i] [)e]-n[)e]/-n[)i]-mi-an pi/-sha-g[^a]-an-da-i/ -na/-pish-gatsh tshi-skwa/-di-na-w[^a]d/ dzhi-ma/-dzhi-a-ka/-ma-da-m[^a]n -bi-m[^a]/-d[)i]s-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 -Mid[-e]/ advance and seat themselves, with their chief, before the -candidate. The Mid[-e]/ drum is handed to the chief priest, and after a -short prelude of drumming he becomes more and more inspired, and sings -the following Mid[-e]/ song, represented pictorially, also on Pl. XIV, -B. - - [Illustration] - Man/-i-d[-o]/ we-da/, man/-i-d[-o]/ gi-d[-o]/ we-do/-n[)i]ng. - Let us be a spirit, let the spirit come from the mouth. - [The head is said to signify that of a Mid[-e]/, who is about to - sing.] - - [Illustration] - Nin/-de-wen/-don zha/-bon-d[)e]sh/-k[^a][n]-m[^a]n/. - I own this lodge, through which I pass. - [The speaker claims that he has been received into the degree of the - Mid[-e]/wiwin to which he refers. The objects on the outer side of - the oblong square character represent spirits, those of the bear.] - - [Illustration] - [^A]n/-dzhe-ho [)i]/-a-ni/ o-g[-e]n/, hwe/-[-o]-ke/, hwe/-[-o]-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-s[^a]n, ni/-go-s[^a]n/ - ni-ka/-ni-san/, man/-i-d[-o]/ wi-dzhig/ - nin-go-s[^a]n/ 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/id[-o] 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, - h[-e]/, ki/-no-sha/-we-wa/. - I am going, with medicine bag, to the lodge. - [The object represents an otter skin Mid[-e]/ sack, the property of - the speaker.] - - [Illustration] - Ya/-be-kai/-a-bi, ya/-be-kai/-a-bi, h[-e]/-[-a]/, h[-e]/-[-a]/, - ya/-be-kai/-a-bi, ya/-be-kai/-a-bi, h[-e]/-[-a]/, h[-e]/[-a]/, - wa/-na-he/-ni/-o-ni/, ya/-be-kai/-o-bik/. - We are still sitting in a circle. - [A Mid[-e]/ sitting within the Mid[-e]/wig[^a]n; the circle is - shown.] - - [Illustration] - A-ya/-a-bi-ta/ pa/-ke-zh[)i]k/, [-u]/, h[-u]/, a/, - Half the sky - [The hand is shown reaching toward the sky, imploring the assistance - of Ki/tshi Man/id[-o] 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-m[^a]n nish/-a-we, h[-e]/, - ne/-me-ke-h[-e]/, nish/-a-we/-ni-m[)i]k o/-gi-m[^a]n. - The spirit has pity on me now, - [The "Great Spirit" is descending upon the Mid[-e]/wig[^a]n, to be - present during the ceremony.] - - [Illustration] - Nin-dai/-a, nin-dai/-a, ha/, - we/-ki-ma/, ha/, w[^a]-no-kwe/. - In my heart, in my heart, I have the spirit. - [The hand is holding the m[-i]/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 Mid[-e]/ friends. - [The earth furnishes the resources necessary to the maintenance of - life, both food and medicines.] - - [Illustration] - Wi/-a-ya/-din shin-da/, h[-a]n/, - man-da/-ha-ni/, o-h[-o]/ ni-b[)i]/. - 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] - H[)u]e/-sh[)i]-shi-kwa/-ni-an nin-ga/-ga-m[-u]n/. - I take this rattle. - [The rattle is used when administering medicine.] - - [Illustration] - Wi-wa/-ba-mi/na h[-e]/-na ko/-ni-a/-ni, ka/, - ko/-ni-a/-ho-n[-a]/, n[-i]/, k[-a]/. - See how I shine in making medicine. - [The speaker likens himself to the Makwa/ Man/id[-o], one of the - most powerful Mid[-e]/ 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 -Mid[-e]/ 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 m[-i]/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 Mid[-e]/ -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-s[)i]n dau/-g[-e]-in/-ni-n[^a]n/ -kish-bin/-bish-in dau/-o-[^a]n-n[)i]n da/-ki-ka-wa/-bi-kwe ga/-k[)i]-ne -ke-ke/-wi-bi/-na-m[-o]n ki-ma/-dzh[)i]-zhi we/-b[)i]-zi-w[)i]n/. - -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 Mid[-e]/ priest second in rank then says to the candidate: -Ke/-go-wi/-ka-za/-gi-to-wa/-kin ki-da/-no-ka/tsh[)i]-g[^a]n -kai-[-e]/-gi-g[-i]t/ a-s[-e]/-ma, kai/-e-m[-i]/-dz[)i]m, which -signifies: "Never begrudge your goods, neither your tobacco, nor your -provisions." To this the candidate responds [-e][n]/--yes, by this -signifying that he will never regret what he has given the Mid[-e]/ 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 Mid[-e]/ present. Tobacco is -then distributed, and while all are preparing to make an offering to -Ki/tshi Man/id[-o] of tobacco, the newly accepted member goes around to -each, member present, passes his hands downward over the sides of the -Mid[-e]'s head and says: - - Mi-gw[)e]tsh/ ga/shi-t[-o]/-win bi-ma/-d[)i]-si-w[-i]n/, - Thanks for giving to me life, - -then, stepping back, he clasps his hands and bows toward the Mid[-e]/, -adding: Ni-ka/-ni, ni-ka/-ni, ni-ka/-ni, ka-na/,--"My Mid[-e]/ friend, -my Mid[-e]/ friend, my Mid[-e]/ friend, friend." To this the Mid[-e]/ -responds in affirmation, hau/, [-e][n]/--yes. - -The new member then finds a seat on the southern side of the inclosure, -whereupon the ushers--Mid[-e]/ 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 Mid[-e]/wi-g[^a]n, when -all who desire indulge in smoking. Mid[-e]/ 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-d[-e]-ge/ - Their bodies shine over the world - he-wa/-we-a/-ne-kan/. - unto me as unto you, my Mid[-e]/ friend. - [This refers to the sun, and moon, whose bodies are united in the - drawing.] - - [Illustration] - Ma/-na-wi-na/ hai/-e-ne-h[-a]/ 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/id[-o] are equally penetrating.] - - [Illustration] - Ta-be/-n[)e]-wa/ he-shi-wa/, h[-a]/ ma/-si-ni/-ni-he/-shi-wa/, h[-a]/. - Calm it leads you to guides you to your food. - [Knowledge of superior powers gained through familiarity with the - rites of the Mid[-e]/wiwin is here referred to. The figure points to - the abode of Ki/tshi Man/id[-o]; three short lines indicating three - degrees in the Mid[-e]/wiwin, which the candidate has taken.] - - [Illustration] - Ha-nin/-di he-bik/-k[)i]n-he/ man/-i-d[-o] ni-kan/ - Whence does he rise spirit Mid[-e]/ friend - wa-ba-n[)u]nk/, mi-d[-e]/-man/-i-d[-o] wa-ba-n[)u]nk/. - from the east, mid[-e]/ man/id[-o] 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-h[-e]/. - There is a mountain, there is a mountain, - There is a mountain, my friends. - [The upright outline represents a mountain upon which a powerful - Mid[-e]/ is seated, symbolical of the distinction attainable by a - Mid[-e]/.] - - [Illustration] - - Wa/-b[)e]-ku/[)e]-be-a/, wa/-b[)e]-ku/-[)e]-be-a/, - Shot it was, shot it was - na/-b[)e]-ku/-[)e]-be-a/ man/-i-d[-o]/-/a n[)i]n-d[-e]/. - and it hit body, your man/ido your heart. - man/-i-d[-o]/-a nin-d[-e]/. - man/ido your heart. - [The M[-i]/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-w[-i]/-kash/-ka-man; - En-do/-ge-m[-a]/ wesh/-in-[-e]/. - What am I going around? - I am going around the Mid[-e]/wig[^a]n. - [The oblong structure represents the Mid[-e]/wig[^a]n. The - otter-skin Mid[-e]/ sack is taken around it, as is shown by the - outline of that animal and the line or course indicated. The Makwa/ - Man/id[-o] (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-m[-a]n-ni/ n[-i]/-[)o], - 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 m[-i]/gis, upon it.] - - [Illustration] - Ba/bin-ke/-en non/-do-wa-w[-e]/, h[-i]/, - I soon heard him, the one who - did not listen to them. - [The Mid[-e]/, 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/, [-e]/, h[-e]/, - p[-i]/-na-n[-i]/, hin/-ta-na/-wi ni-ka/-na-ga/ na/-ge-ka-na/ - [-e]/, h[-e]/. - The Nika/ni are finding fault with me, inside of my lodge. - [The arm at the side of the Mid[-e]/wig[^a]n points to the interior, - the place spoken of.] - - [Illustration] - O[n]sh/-ko[n]sh-na-n[-a]/ pi-na/-wa ni[n]-bosh/-i-na/-na. - With the bear's claws I almost hit him. - [The Mid[-e]/ used the bear's claw to work a charm, or exorcism, - and would seem to indicate that he claimed the powers of a - W[^a]b[)e]n[-o]/. The one spoken of is an evil man/id[-o], 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 Mid[-e]/, 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 Mid[-e]/wig[^a]n 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 m[-i]/gis shell of the several degrees is generally of the -same species, some of the older Mid[-e]/ priests claim that there were -formerly specific shells, each being characteristic and pertaining -specially to each individual grade. The objects claimed by -Sika/s-sig[)e] as referring to the third degree are, in addition to the -Cypraea 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 Mid[-e]/ having been subjected to "m[-i]/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 W[^a]b[)e]n[-o]/, 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 -J[)e]s/sakk[-i]d/, 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.--J[)e]s/sakk[^a]n/ or juggler's lodge.] - -The J[)e]s/sakk[-i]d/ 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 J[)e]s/sakk[-i]d/ may be a seer and prophet as well as a -practitioner of exorcism without becoming a member of the Mid[-e]/wiwin, -it is only when a Mid[-e]/ 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 J[)e]s/sakk[-i]d/ 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.--J[)e]s/sakk[^a]n/, or juggler's lodge.] - - [Illustration: Fig. 28.--J[)e]s/sakk[^a]n/, or juggler's lodge.] - - [Illustration: Fig. 29.--J[)e]s/sakk[^a]n/, juggler's lodge.] - -The accompanying illustrations, Figs. 27, 28, and 29, reproduced from -birch-bark etchings, were the property of J[)e]s/sakk[-i]d/, who were -also Mid[-e]/ 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 J[)e]s/sakk[-i]d/ -being indicated by the great number of ma/nid[-o]s which they have the -power of invoking. These man/id[-o]s, 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 -J[)e]s/sakk[-i]d/ 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/id[-o] who acts as intermediary between the -J[)e]s/sakk[-i]d/ and the other man/id[-o]s, 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 J[)e]s/sakk[-i]d/ at White Earth, Minnesota. The two -curved lines above the J[)e]s/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/id[-o]s. 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/id[-o]s as his own tutelary daimon, his advantage in invoking -the others is comparatively greater. Before proceeding to the -J[)e]s/sakk[^a]n/--or the "Jugglery," as the J[)e]s/sakk[-i]d/ wig/iwam -is commonly designated, a prophet will prepare himself by smoking and -making an offering to his man/id[-o], and by singing a chant, of which -an example is presented on Pl. XIV, D. It is a reproduction of one made -by a J[)e]s/sakk[-i]d/ who was also a Mid[-e]/ 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.--J[)e]s/sakk[^a]n/, or juggler's lodge.] - - [Illustration] - Me-we/-yan, ha/, ha/, ha/, - I go into the J[)e]s/sakkan/ to see the medicine. - [The circle represents the J[)e]s/sakk[-i]d/ 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/-d[-o]n/, he/, he/, he/, he/, - I was the one who dug up life. - [The Otter Man/id[-o] emerging from the Mid[-e]/wig[^a]n; he - received it from Ki/tshi Mani/d[-o].] - - [Illustration] - Ni/ka-n[-i]/ we-do-ko[n]/-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 m[-i]/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 m[)u]t/-[^a]-wit/, t[-e]/, h[-e]/, h[-e]/, - 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/id[-o]."] - - [Illustration] - Ki/wa[n]-win/-da ma/-kwa-nan/, na/, ha/, - I answer my brother spirit. - [The Otter Man/id[-o] 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 w[)e]n/-ti/-na-man, ha/, ha, - The spirit has put life into my body. - [The speaker is represented as being in the Mid[-e]/-wig[^a]n, where - Ki/tshi Man/id[-o] placed magic power into his body; the arms denote - this act of putting into his sides the m[-i]/gis. The line crossing - the body denotes the person to be possessed of supernatural power.] - - [Illustration] - Ki-to/-na-bi/-in, n[-e]/, h[-e]/, h[-e]/, - This is what the medicine has given us. - [The Mid[-e]/wig[^a]n, showing on the upper line the guardian - man/id[-o]s.] - - [Illustration] - Ni/-sha-we/-ni-b[)i]-ku/, h[-u]/, h[-u]/, h[-e]/, - I took with two hands what was thrown down to us. - [The speaker grasped life, i.e., the mig[-i]s/, to secure the - mysterious power which he professes.] - -In addition to the practice of medical magic, the J[)e]s/sakk[-i]d/ -sometimes resorts to a curious process to extract from the patient's -body the malevolent beings or man/id[-o]s which cause disease. The -method of procedure is as follows: The J[)e]s/sakk[-i]d/ 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/id[-o] 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/id[-o]. As this object is supposed to have been reached and -swallowed by the J[)e]s/sakk[-i]d/ 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.--J[)e]s/sakk[-i]d/ curing woman.] - -Fig. 31 represents a J[)e]s/sakk[-i]d/ 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 Mid[-e]/ 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.--J[)e]s/sakk[-i]d/ curing man.] - -Fig. 32 represents an exhibition by a J[)e]s/sakk[-i]d/, 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 Mid[-e]/wig[^a]n of the fourth - degree.] - -The Mid[-e]/wig[^a]n, 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 -Mid[-e]/ 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 m[-i]/gis shell. Upon it is -perched the stuffed skin of an owl--k[)o]-k['o]-k[)o]-[-o]/. (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 Mid[-e]/wig[^a]n.] - -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 Mid[-e]/wig[^a]n red. Near the top is a small -opening, through which the Mid[-e]/ are enabled to peep into the -interior of the sacred structure to observe the angry man/id[-o]s -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 -Mid[-e]/wig[^a]n, 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/id[-o] rested during the -struggle he passed through while fighting with the malevolent -man/id[-o]s 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/id[-o], who made the four entrances and forcibly entered and -expelled the evil beings who had opposed him. The fourth-degree Mid[-e]/ -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 -Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/, 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 confreres. - -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 m[-i]/gis" into the body of the candidate, and enacting or -dramatizing the traditional efforts of the Bear Man/id[-o] 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/id[-o] of tobacco and a Mid[-e]/ 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/id[-o], 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 Mid[-e]/wig[^a]n 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 -Mid[-e]/wig[^a]n 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 Mid[-e]/ 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 Mid[-e]/ 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-d[-o] 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 Mid[-e]/wig[^a]n.] - - [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 w['e]-m[)i]-d[)u]k/. - I "suppose" you hear me. - [The lines from the ear denotes hearing; the words are addressed to - his auditors.] - - [Illustration] - W[^a]/, he-wa/-ke-wa ke-w[^a]/, he-wa/-ke-w[^a]/, w[^a]/. - He said, he said. - [Signifies that Ki/tshi Man/id[-o], who is seen with the voice lines - issuing from the mouth, and who promised the Ani/shin[^a]/b[-e]g - "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 Mid[-e]/wiwin.] - - [Illustration] - Hwe/-na-ni-ka he-na/, he-n[-o]/ mi-t[-e]/-wi[n]-wi[n]/ - gi/-ga-wa/-pi-no-d[-o]n/. - You laugh, you laugh at the "grand medicine." - [The arms are directed towards Ki/tshi Man/id[-o], the creator of - the sacred rite; the words refer to those who are ignorant of the - Mid[-e]/wiwin and its teachings.] - - [Illustration] - Nun-te/-ma-ne/, h[-e]/, 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 - Mid[-e]/ rite, but the uninitiated do not.] - - [Illustration] - Pe/-ne-s[)u]i/-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 Mid[-e]/ structure.] - -Upon the conclusion of the chant, the assembled Mid[-e]/ 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 Mid[-e]/ 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/id[-o]. The candidate then takes his mid[-e]/ drum and sings a song -of his own composition, or one which he may have purchased from his -preceptor, or some Mid[-e]/ priest. The following is a reproduction of -an old mnemonic song which the owner, Sikas/sig[)e], 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-n[^a]-ga-ne/ o-sa-ga-tsh[-i]/-w[-e]d o-do/-zhi-t[-o]n/. - 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-d[-o] i/-ya-n[-e]/, 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/id[-o]s.] - - [Illustration] - Ko/tshi-h[^a]-ya-n[-e]/, n[-e]/, - ish/-ki-to/-ya-ni/, nin-do/-we-h[-e]/, 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 Mid[-e]/ 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-m[-i]/-ga-sim/-ma man/-i-d[-o], sa-ko/-tshi-na/. - My m[-i]/gis spirit, that is why I am stronger than you. - [The three spots denote the three times the singer has received the - m[-i]/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] - M[-i]/-ga-ye/-nin en/-dy-[^a]n, ya/, h[-o]/, ya/, man/-i-d[-o]/-ya. - That is the way I feel, spirit. - [The speaker is filled with joy at his power, the m[-i]/gis within - him, shown by the spot upon the body, making him confident.] - - [Illustration] - Ya-g[-o]/-sha-h[-i]/, n[^a]/, ha/, ha/, - Ya-g[-o]/-sha-hi/, man/-i-d[-o]-w[-i]/-y[)i]n. - I am stronger than you, spirit that you are. - [He feels more powerful, from having received three times the - m[-i]/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 Mid[-e]/wig[^a]n. As they approach the lone -post, or board, the candidate halts, when the priests continue to chant -and drum upon the Mid[-e]/ drum. The chief Mid[-e]/ then advances to the -board and peeps through the orifice near the top to view malevolent -man/id[-o]s 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/id[-o] 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/-k[)e]--the -turtle; the third, kwin/-go-[^a]/-g[)i]--the big wolverine; the fourth, -w[^a]/-g[)u]sh--the fox; the fifth, ma-in/-g[)u]n--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 Mid[-e]/wiwin, and only -by the aid of the good man/id[-o]s can they be driven from the -Mid[-e]/wig[^a]n so as to permit a candidate to enter and receive the -benefits of the degree. The second Mid[-e]/ 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 -Mid[-e]/ Man/id[-o]s in his behalf. - -It is asserted that all of the malevolent man/id[-o]s who occupied and -surrounded the preceding degree structures have now assembled about this -fourth degree of the Mid[-e]/wig[^a]n to make a final effort against the -admission and advancement of the candidate: therefore he impersonates -the good Bear Man/id[-o], 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 h[-a][n]/, -prolonged in a monotone. This is ge/-gi-si/-bi-ga/-ne-d[^a]t man/id[-o]. -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 -m[-i]/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/id[-o] 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/id[-o]s, 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 Mid[-e]/ 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/id[-o]s 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 Mid[-e]/ Man/id[-o]s, 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 -Mid[-e]/wig[^a]n, 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/id[-o]s 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/id[-o]s. 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 -Mid[-e]/ stone and the first Mid[-e]/ post. - -The chief Mid[-e]/ priest then takes charge of the candidate, saying: - - Mi/-a-shi/-gwa wi-ka/-we-a/-kwa-m[)u]s-sin/-n[)u]k. - Now is the time [to take] the path that has no end - - M[-i]/-a-shi/-gwa wi-kan/-do-we-[^a]n/ - Now is the time I shall inform you [of] - - mi/-ga-[-i]/-zhid wen/- dzhi-bi-m[^a]/-dis. - that which I was told the reason I live. - -To this the second Mid[-e]/ priest remarks to the candidate, -Wa/-shi-g[^a]n/-do-we-an/ mi-gai/-i-n[)o]k/ 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 Mid[-e]/ 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 -Mid[-e]/ drums upon the Mid[-e]/ 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-d[-o], h[-e]/, n[-e]/-y[-e]/, man/-i-d[-o], h[-e]/, n[-e]/, - y[-e]/, [-e]n/-da-na/-bi-y[)e]n wen/-d[-o]-bi/-y[)e]n. - 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 m[-i]gis. The disk - is the dish for feast of spirits in the dzhibai/ - mid[-e]/wig[^a]n--"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 Mid[-e]/, and to learn of hidden powers.] - - [Illustration] - He/-ha-wa/-ni, y[-e]/, he/-ha-wa/-ni, y[-e]/, - na/-bi-nesh/-ga-na/-bi, h[-i]/, h[-e]/. - [These words were chanted, while the following are those as spoken, - apart from the music.] - [^A]-wan/-[-o]-de/-no-w[)i]n n[-i]/-bi-d[)e]sh/-ka-w[)i]n - un/-de-no/-w[)i]n. - 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/[-i]d[-o] 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-d[-o]/-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 Mid[-e]/wig[^a]n with the sacred - Mid[-e]/ 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 m[-i]/gis.] - - [Illustration] - Ga-kwe/-in-n[^a]n/ tshi-ha/-g[)e]-n[^a]/ ma-kwa/ ni-go/-tshi-ni/. - I am trying you who are the bear. - [The Mid[-e]/ 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] - P[)i]-n[-e]/-si ka/-ka-g[-i]/-wai-yan/ wen/-dzhi man/-i-d[-o]/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/id[-o], at the time of using the Mid[-e]/ - sack--which is of such a skin.] - - [Illustration] - Tshin-gwe/-wi-he/-na n[-e]/, ka[n]/, tshi-w[^a]/-ba-ku-n[-e]t/. - The sound of the Thunder is the white bear of fire. - [The head is, in this instance, symbolical of the white bear - man/id[-o]; 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/id[-o] - is one of the most powerful man/id[-o]s, 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 Mid[-e]/ -remaining with the candidate and his preceptor. To search further that -no malevolent man/id[-o]s may remain lurking within the -Mid[-e]/wig[^a]n, 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 Mid[-e]/ 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 Mid[-e]/ 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 m[-i]/gis; the -third, second and first Mid[-e]/ follow in like manner, the last named -alone shooting his m[-i]/gis into the candidate's forehead, upon which -he falls forward, spits out a m[-i]/gis shell which he had previously -secreted in his mouth, and upon the priests rubbing upon his back and -limbs their Mid[-e]/ 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-gw[)e]tsh/ ga-o/-shi-t[-o]/-[)i]n bi-m[^a]/-d[)i]-s[)i]-win--"Thanks, -for giving to me life." The Mid[-e]/ addressed bows his head and -responds, hau/, [-e][n]/,--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 Mid[-e]/ on one -side of the inclosure arise and approach those upon the other, each -grasping his Mid[-e]/ sack and selecting a victim pretends to shoot into -his body the m[-i]/gis, whereupon the Mid[-e]/ so shot falls over, and -after a brief attack of gagging and retching pretends to gain relief by -spitting out of his mouth a m[-i]/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 -h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/, and showing the -m[-i]/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 m[-i]/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/sig[)e], -who had received it in turn from his father when the latter was chief -priest of the Mid[-e]/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-n[^a]/-ga-n[-i]/, Na/-wa-kwe/ in-do/-shi-t[-o]n/, - do-n[^a]/-ga-n[-i]/. - My dish, At noon I make it, my dish. - [The singer refers to the feast which he gives to the Mid[-e]/ for - admitting him into the Mid[-e]/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-w[-e]/, In-do-shi-t[-o]n 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/-[-i]-d[-o]/ i-yan-n[-i]/, Esh-ko/-te nin/-do-we/-yo-w[)i]n/, - 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/id[-o]. 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-d[-o]-i-ya-ni, Ma/ni-d[-o]-i-ya-ni, Ma/ni-d[-o]-i-ya-ni, - Ma/ni-d[-o]-i-ya- ni, Ma/ni-d[-o]-i-ya-ni; Esh/ko-te nin-do we-yo-win, - Manid[-o]iya-ni, Ma/ni-d[-o]-i-ya-ni, - Ma/ni-d[-o]-i-ya-ni, Ma/ni-d[-o]-i-ya-ni. - - [Illustration] - K[)o]/-tshi-hai/-o-n[-i]/, Esh-ko/-te wa-ni/-y[-o]. - I have tried it, My body is of fire. - [He likens himself to the Bear Man/id[-o], and has like power by - virtue of his m[-i]/gis, which is shown below the lines running - downward from the mouth. He is represented as standing in the - Mid[-e]/wig[^a]n--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, h[)e]/[-o], h[)e]/[-o]. - - [Illustration] - Pause. An offering of smoke is made to Ki/tshi Man/id[-o]. - - [Illustration] - Ni-m[-i]/-gi-s[)i]m/ man/-i-d[-o]/-we, hw[-e]/, h[-e]/, - Sha/-go-dzh[)i]/-hi-na/. - My m[-i]/gis spirit, - I overpower death with. - [His body is covered with m[-i]/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 d[-o]-w[-e], hw[-e], h[-e], - Nimegasi mani d[-o]- w[-e], hw[-e], h[-e], - Shagodzhihinani-mega-si, - Manido-w[-e], hw[-e], h[-e]. - Ni-me-ga-si-ma-ni-d[-o]-w[-e], hw[-e], h[-e]. - - [Illustration] - Ni/-ka-ni/ nin-man/-e-d[-o]/-we-ya/. - Ya/-ho-ya/ man/-i-d[-o]/-wa nin-da/-ho-ha/. - That is the way with me, spirit that I am. - [The hand shows how he casts the m[-i]/gis forward into the person - requiring life. He has fourfold power, i.e., he has received the - m[-i]/gis four times himself and is thus enabled to infuse into the - person requiring it.] - - [Music: 268_2] - Ni/-ga-ne/ nin ma/ni-d[-o]/we ya Ni/-ga-ne/ nin ma/ni-d[-o]/we ya, - Ya/ho-ya/ ma/nid[-o]-we, - Nin/doh[-o]ha ni/gane, ma/ni-d[-o]-we, ya, h[-e]. - - [Illustration] - [-E]-kotsh/-i-na/-ha, - [-E]-kotsh/-ha man/-i-d[-o]/ hwe-do/-w[-i]. - I hang it, - I hang up the Spirit sack. - [After using his Mid[-e]/ sack he hangs it against the wall of the - Mid[-e]/wig[^a]n, 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-d[-o]/ hwe-do-wi, E-ko/tshi-na-ha, - E-ko/tshi-na-ha, E-ko/tshi-na-ha, h[)e]/a. - - [Illustration] - He/-a-wi-non/-dam-a/-ni, - Man/-i-d[-o]/ mi-de/-wi-he/ - ne/-ma-da/-wi-dzig/. - Let them hear, - Mid[-e]/ spirit, those who are sitting around. - [He invokes Ki/tshi Man/id[-o] to make his auditors understand his - power.] - - [Music: 269_2] - He-a-wi-non/-da-ma-ni h[-e], He-a-wi-nonda-ma-ni h[-e]; - He/-a-wi-non-da-ma-ni h[-e], He/-a-wi-non-da-ma-ni h[-e]; - Manidomid[-e]wi h[-e], Nemadawi dzhig, - Heawinondamani h[-e], h[-e], h[-e]. - - [Illustration] - He/-a-we-na/ ni/-we-d[-o]/, - Man/-i-d[-o]/ we-a-n[-i]/ - Ni/-ka-n[-a]/ ni/-na-n[-a]/. - 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/id[-o]--his kinsman or Mid[-e]/ colleague.] - - [Music: 270_1] - He-a-we-na-ne-we-d[-o], h[-o], He-a-we-na-ne-we-d[-o], h[-o], - He-a-we-na-ne-we-d[-o], h[-o], He-a-we-na-ne-we-d[-o], h[-o]; - Ma/-ni-d[-o]-we-a-ni ni-ka-na ni-ka-na, h[-o], h[-o]. - - [Illustration] - Man/-i-d[-o]/ we-a-n[-i]/ - Esh-ke/-ta we/-a-n[)i]/ man/-i-d[-o]/ we/-a-n[)i]/. - 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-d[-o]/wi-a-ni h[-e], Ma/ni-d[-o]/wi-a-ni h[-e], - Ma/-ni-d[-o]/-wi-a-ni h[-e], Ma/-ni-d[-o]/-wi-a-ni h[-e], - Ma/-ni-d[-o]/wi-a-ni h[-e]; Esh/kato/weani h[-e], - Ma/nid[-o]/wiani h[-e], Ma/nid[-o]/wia-ni h[-e]. - - [Illustration] - Ai-ya/-swa-k[)i]t-te/, h[-e]/, he/, - He/-[-a]/ se-w[-i]/-kit-te/, h[-e]/, h[-e]/ - Na-se/-ma-g[)o]t/ nin-d[-e]/. - It is leaning, - My heart breathes. - [The phrase refers to the m[-i]/gis within his heart. The short - radiating lines indicate the magic power of the shell.] - - [Music: 271_1] - He/-a-si-wi-kit-te h[-e], He/-a-si-wi-kit-te h[-e], - He/a-si-wikit-te h[-e], He/a-si-wi-kit-te h[-e], - Na/simagot nin/de h[-e], He/-a-si-wi-kit-te h[-e], - He/-a-si-wi-kit-te h[-e], He/-a-si-wi-kit-te h[-e]/, - He/a-si-wi-kitte h[-e]. - - [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. - Mid[-e]/ friends, I am trying, Mid[-e]/ friends, Mid[-e]/ 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-d[-o]n/ ni-di/-na. - I hold that which I brought, and told him. - [The singer is holding the m[-i]/gis and refers to his having its - power, which he desires Ki/tshi Man/id[-o] to augment.] - - [Music: 272_1] - He-ne-na-wa-ni-bei-d[-o]n, He-ne-na-wa-ni-bei-d[-o]n, - He-ne-na-wa-ni-bei-d[-o]n, He-ne-na-wa-ni-bei-d[-o]n. - - [Illustration] - Ye/-we-ni/-mi-d[-e]/, hwa/, da/, Ke-wa/-shi-mi-d[-e]/, h[)i]-a, - hw[-e]/, Ye/-we-ni/-mi-d[-e]? - Who is this grand Mid[-e]/? You have not much grand medicine. - Who is the Mid[-e]/? - [The first line, when used with the music, is - a/-we-nin-o/-au-mid[-e]/. The whole phrase refers to boasters, - who have not received the proper initiations which they profess. - The figure is covered with m[-i]/gis shells, as shown by the short - lines attached to the body.] - - [Music: 272_2] - Ye-we-ni-mi-d[-e] hwa, da. Ke-wa-shi-mi-d[-e] h[)i]a, hw[-e], - Ye-we-ni-mi-d[-e] hwa, da. Ke-wa-shi-mi-d[-e] h[)i]a, hwe. - Ye-we-ni-mi-d[-e], Ye-we-ni-mi-d[-e] hwa, da. - - [Illustration] - Nai/-a-na-wi/ na-ma/, ha/, Wa-na/-he-ne-ni-wa/, ha/, - O/-ta-be-we-ni/, m[-e]/, h[-e]/. - I can not reach it, - Only when I go round the Mide/wig[^a]n; - I can not reach it from where I sit. - [The m[-i]/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-y[-a]/ 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 - m[-i]/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, - h[)e][-o], h[)e][-o], h[)e][-o]. - -The following musical notation presents accurately the range of notes -employed by the preceptor. The peculiarity of Mid[-e]/ 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 -Mid[-e]/, 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 Mid[-e]/wiwin may -then be continued until toward sunset, when, upon an intimation from the -chief Mid[-e]/, 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 Mid[-e]/ generally, and particularly -such as have received four degrees, is beyond belief. The rite of the -Mid[-e]/wiwin is deemed equivalent to a religion--as that term is -commonly understood by intelligent people--and is believed to elevate -such a Mid[-e]/ to the nearest possible approach to the reputed -character of Mi/nab[-o]/zho, and to place within his reach the -supernatural power of invoking and communing with Ki/tshi Man/id[-o] -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 m[-i]/gis -spots upon the head, the extremities, and more particularly the breast. -These are placed where the m[-i]gis was "shot" into the Mid[-e]/, 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 m[-i]/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 m[-i]/gis, observed at White Earth. - -Figs. 5-11, on Pl. XV, present several forms of painting mid[-e]/ 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 Mid[-e]/ explain the signification of -the colors as follows: White represents the east, the source of light -and the direction from which the sacred m[-i]/gis came; green, -sha/man[-o] 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 Mid[-e]/ 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 Mid[-e]/wiwin the Mid[-e]/ may reach -the goal and become the superior of his confr[`e]res, designated -Mi-ni/-si-n[-o]/-shkwe, "he who lives on the island." - -A Mid[-e]/-W[^a]b[)e]n[-o]/ 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 W[^a]b[)e]n[-o]/ 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 W[^a]b[)e]n[-o]/ 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 W[^a]b[)e]n[-o]/ of the higher grade is accredited. - -The special pretensions claimed by the Mid[-e]-W[^a]b[)e]n[-o]/ 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 W[^a]b[)e]n[-o]/ carefully -deposits within his Mid[-e]/ 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 Mid[-e]/ 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 J[)e]s/sakk[-i]d/. 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 - J[)e]s/sakk[-i]d/, 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 J[)e]s/sakk[^a]n/--or J[)e]s/sakk[-i]d/ - 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 J[)e]s/sakk[-i]d/. - - A committee of twelve was selected to see that no communication was - possible between the J[)e]s/sakk[-i]d/ 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 J[)e]s/sakk[-i]d/ 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 - J[)e]s/sakk[-i]d/'s ma/nid[-o] or amulet--was left lying upon his - thighs. - - The J[)e]s/sakk[-i]d/ 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 J[)e]s/sakk[-i]d/. He - immediately returned, laid it down before the spectators, and - requested of the J[)e]s/sakk[-i]d/ 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 J[)e]s/sakk[-i]d/ sat within - the lodge, contentedly smoking his pipe, with no other object in sight - than the black stone m['a]nid[-o]. 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 m[-i]/gis of the Ojibwa) into the -candidate. - -In Pl. XVIII is shown a J[)e]s/sakk[-i]d/ extracting sickness by sucking -through bone tubes. - - [Illustration: Plate XVIII - J[)e]s/akk[-i]d/ Removing Disease.] - - -DZHIBAI/ MID[-E]/WIG[^A]N, 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 Mid[-e]/wig[^a]n, 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 Mid[-e]/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 Mid[-e]/ to serve -as godfather and to dedicate the child to some special pursuit in life. -The Mid[-e]/ 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 Mid[-e]/. 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 Mid[-e]/ priest his intention of -becoming himself a member of the "Ghost Society" and his readiness to -receive the first degree of the Mid[-e]/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 Mid[-e]/ 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 Mid[-e]/wig[^a]n, as shown in Fig. 35, which illustration is a -reproduction of a drawing made by Sikas/sig[)e]. - - [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 Mid[-e]/wig[^a]n, 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/ Mid[-e]/wig[^a]n; - 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/ - Mid[-e]/wig[^a]n. The central spot is the place of the dish of food - for Dzhibai/ Man/id[-o]--the good spirit--and the smaller spots - around the interior of the inclosure are places for the deposit of - dishes for the other Mid[-e]/ 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 Mid[-e]/wig[^a]n. - - No. 9 indicates the place of the sweat-lodge, resorted to at other - periods of initiation. - - No. 10 is the Mid[-e]/wig[^a]n 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 Mid[-e]/wig[^a]n, 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 Mid[-e]/ to enjoy a feast, during the time that the Mid[-e]/ -priests were partaking of one. A large dish was placed in the center of -the structure by the mourner, from which the supreme Mid[-e]/ spirit was -to eat. Dishes are now carried to the Mid[-e]/wig[^a]n, as stated above. - -The chief officiating Mid[-e]/ 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 -Mid[-e]/wig[^a]n 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 Mid[-e]/ 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 m[-i]/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 -Mid[-e]/wig[^a]n) 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/ g[-e]/, h[-e]/ 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 Mid[-e]/wig[^a]n, -under such circumstances, impersonates Minab[-o]/zho, as he is believed -to have penetrated the country of the abode of shadows, or -ne/-ba-g[-i]/-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 K[)o]-ko/-k[)o]-[-o]/--the owl--his eyes, and -received also the services of w[-e]/-we-t[-e]/-si-w[)u]g--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 -Mid[-e]/wig[^a]n from which the traveler has to visit the Dzhibai/ -Mid[-e]/wig[^a]n (No. 112) in the west. No. 113, represented as -K[)o]-ko/-k[)o]-[-o]/--the owl--whose eyes enabled M[-i]/nab[-o]/zho to -follow the path of the dead (No. 114); the owl skin Mid[-e]/ sack is -also sometimes used by Mid[-e]/ 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 -Mid[-e]/wig[^a]n, early on the following morning. - -The Mid[-e]/ priests then depart, but on the next morning several of -them make their appearance to assist in clearing the Mid[-e]/wig[^a]n 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 Mid[-e]/ -priests gather, and after the candidate starts to lead the procession -toward the Mid[-e]/wig[^a]n, the priests fall in in single file, and all -move forward, the Mid[-e]/ priests chanting the following words -repeatedly, viz: Ki-e/-ne-kwo-t[^a]/ ki-e/-ne-kwo-t[^a]/, ha/, ha/, ha/, -n[-o]s e/wi-e/, h[-e]/, ki/-na-ka/-ta-m[)u]n/ do-n[^a]/-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 Mid[-e]/wig[^a]n, 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 Mid[-e]/ 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 -Mid[-e]/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 Mid[-e]/, especially in the wig/iwam of the patient, when it -becomes necessary for the latter to be carried to the Mid[-e]/wig[^a]n -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/id[-o]s can be -expelled from the body only in the sacred structure, at which place -alone the presence of Ki/tshi Man/id[-o] 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 Mid[-e]/wiwin. Before proceeding further, however, it -is necessary to describe the method pursued by the Mid[-e]/ priest. - -The first administrations may consist of mashki/kiwab[-u][n]/, or -medicine broth, this being the prescription of the Mid[-e]/ in the -capacity of mashki/kike/win[)i]/n[)i], 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-n[^a]-g[^a]t in-da/-kwo-nan - That which I live upon has been put on this dish by the spirit. - [Ki/tshi Man/id[-o] 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 [^A]ni/shi-n[^a]/beg, - after having been instructed by Mi/nab[-o]/zho to carry life to - them.] - - [Illustration] - Ni/-no-m[-u]n/ mash-ki/-ki - I can also take medicine from the lodge, or the earth - [The Mid[-e]/'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 Mid[-e]/'s thoughts dwell upon the - sacred character of the work in which he is engaged. - - [Illustration] - Ni/-nin-d[-e]/ in/-dai-yo/. - It is all in my heart, the life. - [The concentric circles indicates the m[-i]/gis, life, within the - heart, the former showing radiating lines to denote its magic - power.] - - [Illustration] - M/bi-mo/-se-an-k[)i]nk/. - The spirit saw me and sent me medicine from above. - [The figure is that of Ki/tshi Man/id[-o], who granted power to the - speaker.] - - [Illustration] - D[-o]n/-de-na mi-t[)i]z/-k[)u]nk. - 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 Mid[-e]/ priests and he is consequently taken -to the Mid[-e]/wig[^a]n and laid upon blankets so that part of his body -may rest against the sacred mid[-e]/ stone. Associate Mid[-e]/ then -attend, in consultation, with the Mid[-e]/-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/-y[^a]-gwa/ ga/-a-nin-nan/ gi/-de-w[-e]n/-du-n[)u]n - ne/-tun-ga/-da-da-we/-in man/-i-d[-o]m[-i]/-gis. - Kit/-ti-m[^a]/-g[)i]-si [-e]/-ni-dau/-[^a]-ya-we/-y[)i]n - o-ma/-e-n[^a]/-sa-ba-b[)i]t b[-i]-[)i]-sha/-gaban/-d[)e]-a - gi-bi/-sha-ban-da/-[)e]t na-p[)i]sh-k[^a]-tshi-d[)o]sh - ke/-a-y[-u]/-[)i]n-ki-go g[)o]t-t[^a]-s[-o]-n[)e]n/, - mi/-a-shi/-gwa-g[-o]-d[)i]n/-na-w[^a]t dzhi-ma/-di-a-kad/-d[)o]-y[-o]n - bi-m[^a]-di-si-w[)i]n/. - -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 m[-i]/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 m[-i]/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 Mid[-e]/. The following -song is sung, the mnemonic characters pertaining thereto being -reproduced on Pl. XVI, D. - - [Illustration] - O-da/-pi-n[)u]ng/-mung o[^a]/-ki-wen/-dzhi man/-i-d[-o] - we/-an-[)i]-win/-zhi-gu-s[^a]n/. - 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-d[-o] we-an-gw[)i]s/. - 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/-[)o]-dzhig/. - The spirits have pity; the spirits have pity on me. - [The Mid[-e]/ is supplicating the Mid[-e]/ spirits for aid in his - wishes to cure the sick.] - - [Illustration] - Kish/-u-we-ni-mi/-qu ki/-shi/-g[)u]ng don/-dzhi-wa/-wa-m[)i]k. - The spirits have pity on me; from on high I see you. - [The sky is shown by the upper curved lines, beneath which the - Mid[-e]/ is raising his arm in supplication.] - - [Illustration] - Man/-i-d[-o]/-[^a] ni/-o. - My body is a spirit. - [The Mid[-e]/ likens himself to the Bear Man/id[-o], the magic - powers of which are shown by the lines across the body and short - strokes upon the back.] - - [Illustration] - Pi-ne/-si-wi-[^a]n/ 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-d[-o]/ nu/-tu wa/-kan. - Let us hear the spirit. - [The Ki/tshi Man/id[-o] is believed to make known his presence, and - all are enjoined to listen for such intimation.] - - [Illustration] - Ka/-nun-ta/-wa man/-i-d[-o]/ wi/-da-ku-[-e]/, h[-e]/, ki/-a-ha-m[-i]/. - 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-s[^a]/ o/-mi-si/-n[-i]/ na/-[-e]n. - I am afraid of all, that is why I am in trouble. - [The Mid[-e]/ fears that life can not be prolonged because the evil - man/id[-o]s do not appear to leave the body of the sick person. The - arm is shown reaching for m[-i]/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 Mid[-e]/ 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 Mid[-e]/ stone which it is - believed absorbs some of the disease and assumes a change of color.] - - Nish/-a-we/n[-i]/, h[-u]/, g[-u]/, mi-d[-e]/, wug, - a-ne/-ma-b[-i]/-tshig. - The Mid[-e]/ have pity on me, those who are sitting around, and those - who are sitting from us. - - [The last line refers to those Mid[-e]/ who are sitting, though - absent from the Mid[-e]/wig[^a]n.] - -The following illustrates the musical rendering: - - [Music: 285_1] - A-si-na-bi-h[)u]-i-ya, A-si-na-bi-h[)u]-i-ya, - A-si-na-bi-h[)u]-i-ya h[)i]a, A-si-na-bi-h[)u]-i-ya, - A-si-na-bi-h[)u]-i-ya h[)i]a. - - [Music: 285_2] - Nish-a-wi-in-hu g[-u], O-ko-mi-d[-e]-wog h[-e], - A-ne-ma-bi-tshig h[-e], Nishawiinhu g[-u], - O-ko-mi-d[-e]-wog h[-e], Nish-a-wi-ni-hu g[)u] - O-ko-mi-d[-e]-wog h[-e]. - -As the patient continues to improve the song of the Mid[-e]/ becomes -more expressive of his confidence in his own abilities and importance. - -The following is an example in illustration, viz: - - Ni-ne/-ta-we-h[-e]/ wa-w[^a]/-b[^a]-ma/ man/-i-d[-o], - wa-w[^a]/-b[^a]-ma/. - [I am the only one who sees the spirit, who sees the spirit.] - Nin/-da-n[-i]-w[)i]-a, nin/-da-n[-i]/-w[)i]-a. - I surpass him, I surpass him. - [The speaker overcomes the malevolent man/id[-o] and causes him to - take flight.] - - Na/-sa-ni-n[-e]n/-di-ya[n] a-we/-si-y[)o]k/ no-gwe/-no/-w[)o]k. - 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/id[-o]s as they escape from the body.] - -The following is the musical notation of the above, viz: - - [Music: 285_3] - Ni-ne-ta-we-h[-e] wa-w[^a]/b[^a]-ma man-i-d[-o] - wa-w[^a]/-b[^a]-ma man-i-d[-o], - Ni-ne-ta-we-h[-e] wa-w[^a]/-b[^a]-ma man-i-d[-o], - wa-w[^a]/-b[^a]-ma man-i-d[-o]. - - [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, h[-o]. - - [Music: 286_2] - Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya, - Awasiy[-o]k, Nogwenow[-o]k. - -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 m[-i]/gis is "shot into his body" as he reclines against the -sacred stone, after which a substitute is selected from among the -Mid[-e]/ present, who takes his place and goes through the remainder of -the initiation for him. Before proceeding upon either course, however, -the chief attendant Mid[-e]/ announces his readiness in the following -manner: Mi/-o-shi/-gwa, wi-kwod/-gi-o-w[)o]g/ -ga-m[^a]/-dzhi-a-ka/-d[)u]ng bi-m[^a]-di-si-w[)i]n/--"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 m[-i]/gis. - -The remainder of the ceremony is then conducted as in the manner -described as pertains to the first degree of the Mid[-e]/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 Mid[-e]/ 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 Mid[-e]/ 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 -Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/ priests that the owner might -have been a Mid[-e]/-J[)e]s/sakk[-i]d/. 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 vitae -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 Mid[-e]/ 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/-id[-o]s, 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 Mid[-e]/ 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 Mid[-e]/ priest -upon his entrance into the Mid[-e]/wig[^a]n of the first degree. In this -instance words are chanted, but the musical rendition differs with the -individual, each Mid[-e]/ 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 -Mid[-e]/ 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. - -Mid[-e]/ 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 -Mid[-e]/ 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 Mid[-e]/ is unable either to recite -or sing the proper phrase pertaining to the mnemonic characters of a -song belonging to another Mid[-e]/ 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/id[-o] as one of the guardians of the society; it -may pertain to the fact that the singer impersonates that man/id[-o]; -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 Mid[-e]/ preceptor. - - [Illustration: Plate XXI. - Mid[-e]/ 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 M[-i]d[-e]/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/nab[-o]/zho escaped by climbing a - tree which continued to grow and to protrude above the surface of - the flood. One Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/ likens himself to the water monster, one of the - malevolent serpent man/id[-o]s who antagonize all good, as beliefs - and practices of the Mid[-e]/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/id[-o] is represented as the type now assumed by the - Mid[-e]/. He has a stone within his grasp, from which magic remedies - are extracted.] - - [Illustration] - You, to whom I am speaking. - [A powerful Man/id[-o]/, the panther, is in an inclosure and to him - the Mid[-e]/ 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 - Mid[-e]/.] - - [Illustration] - Bars denoting a pause. - - [Illustration] - I have finished my drum. - [The Mid[-e]/ is shown holding a Mid[-e]/ drum which he is making - for use in a ceremony.] - - [Illustration] - My body is like unto you. - [The m[-i]/gis shell, the symbol of purity and the Mid[-e]/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 Mid[-e]/ 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 -Mid[-e]/wiwin, as well as to his abilities, which appear to be -boastfully referred to: - - [Illustration] - I am sitting with my pipe. - [Mid[-e]/ 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/id[-o], which has been - referred to in connection with the Red Lake Mide/ chart, Pl. III, - No. 113. The Owl man/id[-o] is there represented as passing from the - Mid[-e]/wig[^a]n to the Dzhibai/ Mid[-e]/wig[^a]n, 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 - Mid[-e]/ chart.] - - [Illustration] - It stands, that which I am going after. - [The Mid[-e]/, impersonating the Bear Man/id[-o], 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 Mid[-e]/'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/id[-o] 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 Mid[-e]/ 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 Mid[-e]/ is reaching into holes in the earth in search of - hidden medicines.] - - [Illustration] - I am talking to it. - [The Mid[-e]/ is communing with the medicine Man/id[-o]/ with the - Mid[-e]/ 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 - Mid[-e]/wig[^a]n, 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/id[-o], one of the guardians of the - Mid[-e]wiwin.] - - [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 Mid[-e]wiwin 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/id[-o]s, - 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 Mid[-e]/ priest, -at Leech Lake. Reference to other relics belonging to the same -collection has been made in connection with effigies and beads employed -by Mid[-e]/ in the endeavor to prove the genuineness of their religion -and profession. These mnemonic songs were exhibited to many Mid[-e]/ -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 Mid[-e]/ song.] - -The initial character on Fig. 36 appears to be at the right hand upper -corner, and represents the Bear Man/id[-o]. The third figure is that of -the Mid[-e]/wiwin, with four man/id[-o]s within it, probably the -guardians of the four degrees. The owner of the song was a Mid[-e]/ of -the second degree, as was stated in connection with his Mid[-e]/wi-gwas -or "medicine chart," illustrated on Plate III, C. - - [Illustration: Fig. 37.--Leech Lake Mid[-e]/ 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 Mid[-e]/ song.] - -Fig. 38 seems to pertain to hunting, and may have been recognized as a -hunter's chart. According to the belief of several Mid[-e]/, 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 m[-i]/gis spots, to denote the power of magic -influence possessed by the recorder. - - [Illustration: Fig. 39.--Leech Lake Mid[-e]/ 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 -Mid[-e]/ with the m[-i]/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 Mid[-e]/ priests, take particular pride in their appearance when -attending ceremonies of the Mid[-e]/ 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 Mid[-e]/ 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 -m[-i]/gis shell. In the lower illustration is found a substitution of -color for the preceding, accounted for by the Mid[-e]/ 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. - Mid[-e]/ 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 Mid[-e]/ 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 Mid[-e]/wiwin will be only a tradition. - - - - -INDEX. - - -Birch-bark records and songs of the Mid[-e]/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 midewig[^a]n 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 -Mid[-e] class of Shamans, relative importance of 156 - how elected 160, 163-164 - charts of, described 165, 174-183, 185-187 - therapeutics of 197-202 -Mid[-e] Society. See Midewiwin. -Midewig[^a]n, 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 Mid[-e] Chart described 165 - -Schoolcraft, H. R., cited on Wabeno 156 - initiation into Mid[-e]wiwin 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 Mid['e]wiwin 197-201, 226, 241-242 -Tobacco, use of, in ceremonies of the Mid['e]wiwin 231, 260, 262 - -Wabeno class of Shamans, relative importance of 156 - practices of 156-157 -Warren, W. W., cited on Society of the Mid[-e] 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/id[-o](s) - _throughout text_ -INDEX: - _all spellings unchanged_ -sacred objects which Minab[-o]/zho had deposited - _word is usually spelled "Mi/nab[-o]/zho"_ -Before proceeding further with the explanation of the Mide/ - _word is usually spelled "Mid[-e]/"_ -The bear going to the Mid[-e]/wigan - _word is usually spelled "Mid[-e]/wig[^a]n"_ -The chief priest then says to him, "[-O]/mishga'n"--"get up"-- - _the backward apostrophe in "[-O]/mishga'n" occurs nowhere else in the - text; it may be phonetic (glottal stop?) or an error_ -The boy then narrated ... man/-i-d[-o]/ 'n-gi-g[)i]n/-o-a-m[^a]k - _the apostrophe in "'n-gi-g[)i]n/-o-a-m[^a]k" 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 Mid[-e]/wiwin was at that time held annually - _text reads "Mid[^e]/wiwin" with circumflex accent for macron_ -shall guard it during the night - _text reads "shal"_ -calling upon the other Man/id[-o]s 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 m[-i]/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 m[-i]/gis) - _text reads "m[`i]/gis" with grave accent for macron_ -the illustration in Pl. XIV, A, is a reproduction of the original - _text reads "Pl. XVII, A"_ -the following Mid[-e]/ 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 Mid[-e]/wig[^a]n, 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-kw[-o]/ K[)e]-m[-i]/-n[)i]-nan/? - _text ends ".?"_ -"He, the chief spirit of the Mid[-e]/ 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.txt or 19368.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. Special rules, -set forth in the General Terms of Use part of this license, apply to -copying and distributing Project Gutenberg-tm electronic works to -protect the PROJECT GUTENBERG-tm concept and trademark. Project -Gutenberg is a registered trademark, and may not be used if you -charge for the eBooks, unless you receive specific permission. If you -do not charge anything for copies of this eBook, complying with the -rules is very easy. You may use this eBook for nearly any purpose -such as creation of derivative works, reports, performances and -research. They may be modified and printed and given away--you may do -practically ANYTHING with public domain eBooks. Redistribution is -subject to the trademark license, especially commercial -redistribution. - - - -*** START: FULL LICENSE *** - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full Project -Gutenberg-tm License (available with this file or online at -http://gutenberg.org/license). - - -Section 1. General Terms of Use and Redistributing Project Gutenberg-tm -electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or destroy -all copies of Project Gutenberg-tm electronic works in your possession. -If you paid a fee for obtaining a copy of or access to a Project -Gutenberg-tm electronic work and you do not agree to be bound by the -terms of this agreement, you may obtain a refund from the person or -entity to whom you paid the fee as set forth in paragraph 1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this agreement -and help preserve free future access to Project Gutenberg-tm electronic -works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" -or PGLAF), owns a compilation copyright in the collection of Project -Gutenberg-tm electronic works. Nearly all the individual works in the -collection are in the public domain in the United States. If an -individual work is in the public domain in the United States and you are -located in the United States, we do not claim a right to prevent you from -copying, distributing, performing, displaying or creating derivative -works based on the work as long as all references to Project Gutenberg -are removed. Of course, we hope that you will support the Project -Gutenberg-tm mission of promoting free access to electronic works by -freely sharing Project Gutenberg-tm works in compliance with the terms of -this agreement for keeping the Project Gutenberg-tm name associated with -the work. You can easily comply with the terms of this agreement by -keeping this work in the same format with its attached full Project -Gutenberg-tm License when you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are in -a constant state of change. If you are outside the United States, check -the laws of your country in addition to the terms of this agreement -before downloading, copying, displaying, performing, distributing or -creating derivative works based on this work or any other Project -Gutenberg-tm work. The Foundation makes no representations concerning -the copyright status of any work in any country outside the United -States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other immediate -access to, the full Project Gutenberg-tm License must appear prominently -whenever any copy of a Project Gutenberg-tm work (any work on which the -phrase "Project Gutenberg" appears, or with which the phrase "Project -Gutenberg" is associated) is accessed, displayed, performed, viewed, -copied or distributed: - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. 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 - -1.E.2. If an individual Project Gutenberg-tm electronic work is derived -from the public domain (does not contain a notice indicating that it is -posted with permission of the copyright holder), the work can be copied -and distributed to anyone in the United States without paying any fees -or charges. If you are redistributing or providing access to a work -with the phrase "Project Gutenberg" associated with or appearing on the -work, you must comply either with the requirements of paragraphs 1.E.1 -through 1.E.7 or obtain permission for the use of the work and the -Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or -1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any additional -terms imposed by the copyright holder. Additional terms will be linked -to the Project Gutenberg-tm License for all works posted with the -permission of the copyright holder found at the beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including any -word processing or hypertext form. However, if you provide access to or -distribute copies of a Project Gutenberg-tm work in a format other than -"Plain Vanilla ASCII" or other format used in the official version -posted on the official Project Gutenberg-tm web site (www.gutenberg.org), -you must, at no additional cost, fee or expense to the user, provide a -copy, a means of exporting a copy, or a means of obtaining a copy upon -request, of the work in its original "Plain Vanilla ASCII" or other -form. Any alternate format must include the full Project Gutenberg-tm -License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works provided -that - -- You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is - owed to the owner of the Project Gutenberg-tm trademark, but he - has agreed to donate royalties under this paragraph to the - Project Gutenberg Literary Archive Foundation. Royalty payments - must be paid within 60 days following each date on which you - prepare (or are legally required to prepare) your periodic tax - returns. Royalty payments should be clearly marked as such and - sent to the Project Gutenberg Literary Archive Foundation at the - address specified in Section 4, "Information about donations to - the Project Gutenberg Literary Archive Foundation." - -- You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or - destroy all copies of the works possessed in a physical medium - and discontinue all use of and all access to other copies of - Project Gutenberg-tm works. - -- You provide, in accordance with paragraph 1.F.3, a full refund of any - money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days - of receipt of the work. - -- You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm -electronic work or group of works on different terms than are set -forth in this agreement, you must obtain permission in writing from -both the Project Gutenberg Literary Archive Foundation and Michael -Hart, the owner of the Project Gutenberg-tm trademark. Contact the -Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -public domain works in creating the Project Gutenberg-tm -collection. Despite these efforts, Project Gutenberg-tm electronic -works, and the medium on which they may be stored, may contain -"Defects," such as, but not limited to, incomplete, inaccurate or -corrupt data, transcription errors, a copyright or other intellectual -property infringement, a defective or damaged disk or other medium, a -computer virus, or computer codes that damage or cannot be read by -your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium with -your written explanation. The person or entity that provided you with -the defective work may elect to provide a replacement copy in lieu of a -refund. If you received the work electronically, the person or entity -providing it to you may choose to give you a second opportunity to -receive the work electronically in lieu of a refund. If the second copy -is also defective, you may demand a refund in writing without further -opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER -WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO -WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of damages. -If any disclaimer or limitation set forth in this agreement violates the -law of the state applicable to this agreement, the agreement shall be -interpreted to make the maximum disclaimer or limitation permitted by -the applicable state law. The invalidity or unenforceability of any -provision of this agreement shall not void the remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in accordance -with this agreement, and any volunteers associated with the production, -promotion and distribution of Project Gutenberg-tm electronic works, -harmless from all liability, costs and expenses, including legal fees, -that arise directly or indirectly from any of the following which you do -or cause to occur: (a) distribution of this or any Project Gutenberg-tm -work, (b) alteration, modification, or additions or deletions to any -Project Gutenberg-tm work, and (c) any Defect you cause. - - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of computers -including obsolete, old, middle-aged and new computers. It exists -because of the efforts of hundreds of volunteers and donations from -people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need, is critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future generations. -To learn more about the Project Gutenberg Literary Archive Foundation -and how your efforts and donations can help, see Sections 3 and 4 -and the Foundation web page at http://www.pglaf.org. - - -Section 3. Information about the Project Gutenberg Literary Archive -Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Its 501(c)(3) letter is posted at -http://pglaf.org/fundraising. Contributions to the Project Gutenberg -Literary Archive Foundation are tax deductible to the full extent -permitted by U.S. federal laws and your state's laws. - -The Foundation's principal office is located at 4557 Melan Dr. S. -Fairbanks, AK, 99712., but its volunteers and employees are scattered -throughout numerous locations. Its business office is located at -809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email -business@pglaf.org. Email contact links and up to date contact -information can be found at the Foundation's web site and official -page at http://pglaf.org - -For additional contact information: - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To -SEND DONATIONS or determine the status of compliance for any -particular state visit http://pglaf.org - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. -To donate, please visit: http://pglaf.org/donate - - -Section 5. General Information About Project Gutenberg-tm electronic -works. - -Professor Michael S. Hart is the originator of the Project Gutenberg-tm -concept of a library of electronic works that could be freely shared -with anyone. For thirty years, he produced and distributed Project -Gutenberg-tm eBooks with only a loose network of volunteer support. - - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as Public Domain in the U.S. -unless a copyright notice is included. Thus, we do not necessarily -keep eBooks in compliance with any particular paper edition. - - -Most people start at our Web site which has the main PG search facility: - - http://www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. |