{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_19368/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_19368","id":"gutenberg_19368","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/19368","summary":null,"tags":["Category: Archaeology & Anthropology","Category: History - Other","Category: Religion/Spirituality","Mid\u00e9wiwin","Ojibwa Indians -- Religion","Ojibwa Indians -- Rites and ceremonies","Ojibwa Indians -- Societies, etc.","Paganism","Secret societies -- North America"],"text":"[Transcriber\u2019s Note:\n\n This e-text includes a few characters that can only be viewed with\n utf-8 (unicode) encoding:\n \u0101 \u0113 \u012b \u014d \u016b : vowel with macron (\u201clong\u201d mark)\n \u0103 \u0115 \u012d \u014f \u016d : vowel with breve (\u201cshort\u201d mark)\n \u207f : small raised n\n If these characters do not display properly--in particular, if\n the diacritic does not appear directly above the letter--or if the\n quotation marks in this paragraph appear as garbage, you may need to\n change your text reader\u2019s \u201cfile encoding\u201d or \u201ccharacter set\u201d, or use\n a different font. Note that the accent marks, as in \u201cMid\u0113\u00b4wiwin,\u201d are\n _not_ meant to display on top of any letter. As a last resort, use\n the ascii-7 version of this file instead.\n\n The music is available in two forms, collected in the \u201cfiles\u201d\n directory associated with the .html version of this text.\n --simplified lilypond files (extension .ly), with lyrics and dynamic\n markings omitted.\n --MIDI (playable sound) files for each song.\n Each [Music] tag includes a page number for cross-reference.\n\n Variant spellings and typographical errors are listed at the end of\n the text. Bracketed passages other than footnotes or illustration tags\n are in the original.]\n\n\n * * * * *\n\n THE MID\u0112\u00b4WIWIN OR \u201cGRAND MEDICINE SOCIETY\u201d\n\n of\n\n THE OJIBWA.\n\n by\n\n W. J. HOFFMAN.\n\n * * * * *\n\n\nCONTENTS.\n Page\nIntroduction 149\nShamans 156\nMid\u0113\u00b4wiwin 164\n Mid\u0113\u00b4wig\u00e2n 187\nFirst degree 189\n Preparatory instruction 189\n Mid\u0113\u00b4 therapeutics 197\n Imploration for clear weather 207\n Initiation of candidate 210\n Descriptive notes 220\nSecond degree 224\n Preparation of candidate 224\n Initiation of candidate 231\n Descriptive notes 236\nThird degree 240\n Preparation of candidate 241\n Initiation of candidate 243\n Descriptive notes 251\nFourth degree 255\n Preparation of candidate 257\n Initiation of candidate 258\n Descriptive notes 274\nDzhibai\u00b4 Mid\u0113\u00b4wig\u00e2n 278\nInitiation by substitution 281\nSupplementary notes 286\n Pictography 286\n Music 289\n Dress and ornaments 298\n Future of the society 299\n\n\n\n\nILLUSTRATIONS.\n\n [Plates and Figures were numbered continuously within each Bureau\n of Ethnology volume, so there is no Plate I in this article.]\n\n Page\nPlate II. Map showing present\n distribution of Ojibwa 150\n III. Red Lake and Leech Lake records 166\n IV. Sikas\u00b4sige\u2019s record 170\n V. Origin of \u00c2n\u00edshin\u00e2\u00b4b\u0113g 172\n VI. Facial decoration 174\n VII. Facial decoration 178\n VIII. Ojibwa\u2019s record 182\n IX. Mnemonic songs 193\n X. Mnemonic songs 202\n XI. Sacred objects 220\n XII. Invitation sticks 236\n XIII. Mnemonic songs 238\n XIV. Mnemonic songs 288\n XV. Sacred posts 240\n XVI. Mnemonic songs 244\n XVII. Mnemonic songs 266\n XVIII. J\u0115s\u00b4sakk\u012bd\u00b4 removing disease 278\n XIX. Birch-bark records 286\n XX. Sacred bark scroll and contents 288\n XXI. Mid\u0113\u00b4 relics from Leech Lake 390\n XXII. Mnemonic songs 392\n XXIII. Mid\u0113\u00b4 dancing garters 298\n\nFig. 1. Herbalist preparing medicine\n and treating patient 159\n 2. Sikas\u00b4sig\u0115\u2019s combined charts,\n showing descent of M\u012b\u00b4nab\u014d\u00b4zho 174\n 3. Origin of ginseng 175\n 4. Peep-hole post 178\n 5. Migration of \u00c2n\u00edshin\u00e2\u00b4b\u0113g 179\n 6. Birch-bark record, from White Earth 185\n 7. Birch-bark record, from Bed Lake 186\n 8. Birch-bark record, from Red Lake 186\n 9. Eshgib\u014d\u00b4ga 187\n 10. Diagram of Mid\u0113\u00b4wig\u00e2n\n of the first degree 188\n 11. Interior of Mid\u0113\u00b4wig\u00e2n 188\n 12. Ojibwa drums 190\n 13. Mid\u0113\u00b4 rattle 191\n 14. Mid\u0113\u00b4 rattle 191\n 15. Shooting the M\u012bgis 192\n 16. Wooden beads 205\n 17. Wooden effigy 205\n 18. Wooden effigy 205\n 19. Hawk-leg fetish 220\n 20. Hunter\u2019s medicine 222\n 21. Hunter\u2019s medicine 222\n 22. W\u00e2b\u0115n\u014d\u00b4 drum 223\n 23. Diagram of Mid\u0113\u00b4wig\u00e2n\n of the second degree 224\n 24. Mid\u0113\u00b4 destroying an enemy 238\n 25. Diagram of Mid\u0113\u00b4wig\u00e2n\n of the third degree 240\n 26. J\u0115s\u00b4sakk\u00e2n\u00b4, or juggler\u2019s lodge 252\n 27. J\u0115s\u00b4sakk\u00e2n\u00b4, or juggler\u2019s lodge 252\n 28. J\u0115s\u00b4sakk\u00e2n\u00b4, or juggler\u2019s lodge 252\n 29. J\u0115s\u00b4sakk\u00e2n\u00b4, or juggler\u2019s lodge 252\n 30. J\u0115s\u00b4sakk\u00e2n\u00b4, or juggler\u2019s lodge 252\n 31. J\u0115s\u00b4sakk\u012bd\u00b4 curing woman 255\n 32. J\u0115s\u00b4sakk\u012bd\u00b4 curing man 255\n 33. Diagram of Mid\u0113\u00b4wig\u00e2n\n of the fourth degree 255\n 34. General view of Mid\u0113\u00b4wig\u00e2n 256\n 35. Indian diagram of ghost lodge 279\n 36. Leech Lake Mid\u0113\u00b4 song 295\n 37. Leech Lake Mid\u0113\u00b4 song 296\n 38. Leech Lake Mid\u0113\u00b4 song 297\n 39. Leech Lake Mid\u0113\u00b4 song 297\n\n\n\n\nTHE MID\u0112\u00b4WIWIN OR \u201cGRAND MEDICINE SOCIETY\u201d\n OF THE OJIBWAY.\n\nBy W. J. Hoffman.\n\n\nINTRODUCTION.\n\nThe Ojibwa is one of the largest tribes of the United States, and it is\nscattered over a considerable area, from the Province of Ontario, on the\neast, to the Red River of the North, on the west, and from Manitoba\nsouthward through the States of Minnesota, Wisconsin, and Michigan. This\ntribe is, strictly speaking, a timber people, and in its westward\nmigration or dispersion has never passed beyond the limit of the timber\ngrowth which so remarkably divides the State of Minnesota into two parts\npossessing distinct physical features. The western portion of this State\nis a gently undulating prairie which sweeps away to the Rocky Mountains,\nwhile the eastern portion is heavily timbered. The dividing line, at or\nnear the meridian of 95\u00b0 50' west longitude, extends due north and\nsouth, and at a point about 75 miles south of the northern boundary the\ntimber line trends toward the northwest, crossing the State line, 49\u00b0\nnorth latitude, at about 97\u00b0 10' west longitude.\n\nMinnesota contains many thousand lakes of various sizes, some of which\nare connected by fine water courses, while others are entirely isolated.\nThe wooded country is undulating, the elevated portions being covered\nchiefly with pine, fir, spruce, and other coniferous trees, and the\nlowest depressions being occupied by lakes, ponds, or marshes, around\nwhich occur the tamarack, willow, and other trees which thrive in moist\nground, while the regions between these extremes are covered with oak,\npoplar, ash, birch, maple, and many other varieties of trees and shrubs.\n\nWild fowl, game, and fish are still abundant, and until recently have\nfurnished to the Indians the chief source of subsistence.\n\nTribal organization according to the totemic system is practically\nbroken up, as the Indians are generally located upon or near the several\nreservations set apart for them by the General Government, where they\nhave been under more or less restraint by the United States Indian\nagents and the missionaries. Representatives of various totems or gentes\nmay therefore be found upon a single reservation, where they continue to\nadhere to traditional customs and beliefs, thus presenting an\ninteresting field for ethnologic research.\n\nThe present distribution of the Ojibwa in Minnesota and Wisconsin is\nindicated upon the accompanying map, Pl. II. In the southern portion\nmany of these people have adopted civilized pursuits, but throughout the\nnorthern and northwestern part many bands continue to adhere to their\nprimitive methods and are commonly designated \u201cwild Indians.\u201d The\nhabitations of many of the latter are rude and primitive. The bands on\nthe northeast shore of Red Lake, as well as a few others farther east,\nhave occupied these isolated sites for an uninterrupted period of about\nthree centuries, as is affirmed by the chief men of the several villages\nand corroborated by other traditional evidence.\n\nFather Claude Allo\u00fcez, upon his arrival in 1666 at Shagawaumikong, or La\nPointe, found the Ojibwa preparing to attack the Sioux. The settlement\nat this point was an extensive one, and in traditions pertaining to the\n\u201cGrand Medicine Society\u201d frequent allusion is made to the fact that at\nthis place the rites were practiced in their greatest purity.\n\nMr. Warren, in his History of the Ojibwa Indians,[1] bases his belief\nupon traditional evidence that the Ojibwa first had knowledge of the\nwhites in 1612. Early in the seventeenth century the French missionaries\nmet with various tribes of the Algonkian linguistic stock, as well as\nwith bands or subtribes of the Ojibwa Indians. One of the latter,\ninhabiting the vicinity of Sault Ste. Marie, is frequently mentioned\nin the Jesuit Relations as the Saulteurs. This term was applied to all\nthose people who lived at the Falls, but from other statements it is\nclear that the Ojibwa formed the most important body in that vicinity.\nLa Hontan speaks of the \u201cOutchepoues, alias Sauteurs,\u201d as good warriors.\nThe name Saulteur survives at this day and is applied to a division of\nthe tribe.\n\n [Footnote 1: Coll. Minn. Hist. Soc., 1885, vol. 5, p. 130.]\n\nAccording to statements made by numerous Ojibwa chiefs of importance the\ntribe began its westward dispersion from La Pointe and Fond du Lac at\nleast two hundred and fifty years ago, some of the bands penetrating the\nswampy country of northern Minnesota, while others went westward and\nsouthwestward. According to a statement[2] of the location of the tribes\nof Lake Superior, made at Mackinaw in 1736, the Sioux then occupied the\nsouthern and northern extremities of that lake. It is possible, however,\nthat the northern bands of the Ojibwa may have penetrated the region\nadjacent to the Pigeon River and passed west to near their present\nlocation, thus avoiding their enemies who occupied the lake shore south\nof them.\n\n [Footnote 2: Reproduced from the ninth volume of the New York\n Colonial Documents, pp. 1054, 1055.]\n\n [Illustration: Plate II.\n Ojibwa Indian Reservations in Minnesota and Wisconsin.\n\n I Red Lake. II White Earth. III Winnibigoshish. IV Cass Lake. V Leech\n Lake. VI Deer Creek. VII Bois Forte. VIII Vermillion Lake. IX Fond du\n Lac. X Mille Lacs. XI Lac Court Ore\u00edlle. XII La Pointe. XIII Lac de\n Flanibeau. XIV Red Cliff. XV Grand Portage.]\n\nFrom recent investigations among a number of tribes of the Algonkian\nlinguistic division it is found that the traditions and practices\npertaining to the Mid\u0113\u00b4wiwin, Society of the Mid\u0113\u00b4 or Shamans, popularly\ndesignated as the \u201cGrand Medicine Society,\u201d prevailed generally, and the\nrites are still practiced at irregular intervals, though in slightly\ndifferent forms in various localities.\n\nIn the reports of early travelers and missionaries no special mention is\nmade of the Mid\u0113\u00b4, the Jes\u00b4sakk\u012bd\u00b4, or the W\u00e2b\u0115n\u014d\u00b4, but the term\nsorcerer or juggler is generally employed to designate that class of\npersons who professed the power of prophecy, and who practiced\nincantation and administered medicinal preparations. Constant reference\nis made to the opposition of these personages to the introduction of\nChristianity. In the light of recent investigation the cause of this\nantagonism is seen to lie in the fact that the traditions of Indian\ngenesis and cosmogony and the ritual of initiation into the Society of\nthe Mid\u0113\u00b4 constitute what is to them a religion, even more powerful and\nimpressive than the Christian religion is to the average civilized man.\nThis opposition still exists among the leading classes of a number of\nthe Algonkian tribes, and especially among the Ojibwa, many bands of\nwhom have been more or less isolated and beyond convenient reach of the\nChurch. The purposes of the society are twofold; first, to preserve the\ntraditions just mentioned, and second, to give a certain class of\nambitious men and women sufficient influence through their acknowledged\npower of exorcism and necromancy to lead a comfortable life at the\nexpense of the credulous. The persons admitted into the society are\nfirmly believed to possess the power of communing with various\nsupernatural beings--manidos--and in order that certain desires may be\nrealized they are sought after and consulted. The purpose of the present\npaper is to give an account of this society and of the ceremony of\ninitiation as studied and observed at White Earth, Minnesota, in 1889.\nBefore proceeding to this, however, it may be of interest to consider a\nfew statements made by early travelers respecting the \u201csorcerers or\njugglers\u201d and the methods of medication.\n\nIn referring to the practices of the Algonkian tribes of the Northwest,\nLa Hontan[3] says:\n\n When they are sick, they only drink Broth, and eat sparingly; and if\n they have the good luck to fall asleep, they think themselves cur\u2019d:\n They have told me frequently, that sleeping and sweating would cure\n the most stubborn Diseases in the World. When they are so weak that\n they cannot get out of Bed, their Relations come and dance and make\n merry before \u2019em, in order to divert \u2019em. To conclude, when they are\n ill, they are always visited by a sort of Quacks, (_Jongleurs_); of\n whom \u2019t will now be proper to subjoin two or three Words by the bye.\n\n A _Jongleur_ is a sort of _Physician_, or rather a _Quack_, who being\n once cur\u2019d of some dangerous Distemper, has the Presumption and Folly\n to fancy that he is immortal, and possessed of the Power of curing all\n Diseases, by speaking to the Good and Evil Spirits. Now though every\n Body rallies upon these Fellows when they are absent, and looks upon\n \u2019em as Fools that have lost their Senses by some violent Distemper,\n yet they allow \u2019em to visit the Sick; whether it be to divert \u2019em with\n their Idle Stories, or to have an Opportunity of seeing them rave,\n skip about, cry, houl, and make Grimaces and Wry Faces, as if they\n were possess\u2019d. When all the Bustle is over, they demand a Feast of a\n Stag and some large Trouts for the Company, who are thus regal\u2019d at\n once with Diversion and Good Cheer.\n\n When the Quack comes to visit the Patient, he examines him very\n carefully; _If the Evil Spirit be here_, says he, _we shall quickly\n dislodge him._ This said, he withdraws by himself to a little Tent\n made on purpose, where he dances, and sings houling like an Owl;\n (which gives the Jesuits Occasion to say, _That the Devil converses\n with \u2019em_.) After he has made an end of this Quack Jargon, he comes\n and rubs the Patient in some part of his Body, and pulling some little\n Bones out of his Mouth, acquaints the Patient, _That these very Bones\n came out of his Body; that he ought to pluck up a good heart, in\n regard that his Distemper is but a Trifle; and in fine, that in order\n to accelerate the Cure, \u2019t will be convenient to send his own and his\n Relations Slaves to shoot Elks, Deer, &c., to the end they may all eat\n of that sort of Meat, upon which his Cure does absolutely depend._\n\n Commonly these Quacks bring \u2019em some Juices of Plants, which are a\n sort of Purges, and are called _Maskikik_.\n\n [Footnote 3: New Voyages to North America, London, 1703, vol. 2,\n pp. 47, 48.]\n\nHennepin, in \u201cA Continuation of the New Discovery,\u201d etc.,[4] speaks of\nthe religion and sorcerers of the tribes of the St. Lawrence and those\nliving about the Great Lakes as follows:\n\n We have been all too sadly convinced, that almost all the Salvages in\n general have no notion of a God, and that they are not able to\n comprehend the most ordinary Arguments on that Subject; others will\n have a Spirit that commands, say they, in the Air. Some among \u2019em look\n upon the Skie as a kind of Divinity; others as an _Otkon_ or\n _Manitou_, either Good or Evil.\n\n These People admit of some sort of Genius in all things; they all\n believe there is a Master of Life, as they call him, but hereof they\n make various applications; some of them have a lean Raven, which they\n carry always along with them, and which they say is the Master of\n their Life; others have an Owl, and some again a Bone, a Sea-Shell,\n or some such thing;\n\n There is no Nation among \u2019em which has not a sort of Juglers or\n Conjuerers, which some look upon to be Wizards, but in my Opinion\n there is no Great reason to believe \u2019em such, or to think that their\n Practice favours any thing of a Communication with the Devil.\n\n These Impostors cause themselves to be reverenced as Prophets which\n fore-tell Futurity. They will needs be look\u2019d upon to have an\n unlimited Power. They boast of being able to make it Wet or Dry; to\n cause a Calm or a Storm; to render Land Fruitful or Barren; and, in a\n Word to make Hunters Fortunate or Unfortunate. They also pretend to\n Physick, and to apply Medicines, but which are such, for the most part\n as have little Virtue at all in \u2019em, especially to Cure that Distemper\n which they pretend to.\n\n It is impossible to imagine, the horrible Howlings and strange\n Contortions that those Jugglers make of their Bodies, when they are\n disposing themselves to Conjure, or raise their Enchantments.\n\n [Footnote 4: London, 1689, p. 59, et. seq.]\n\nMarquette, who visited the Miami, Mascontin and Kickapoo Indians in\n1673, after referring to the Indian herbalist, mentions also the\nceremony of the \u201ccalumet dance,\u201d as follows:\n\n They have Physicians amongst them, towards whom they are very liberal\n when they are sick, thinking that the Operation of the Remedies they\n take, is proportional to the Presents they make unto those who have\n prescrib\u2019d them.\n\nIn connection with this, reference is made by Marquette to a certain\nclass of individuals among the Illinois and Dakota, who were compelled\nto wear women\u2019s clothes, and who were debarred many privileges, but were\npermitted to \u201cassist at all the Superstitions of their _Juglers_, and\ntheir solemn Dances in honor of the _Calumet_, in which they may sing,\nbut it is not lawful for them to dance. They are call\u2019d to their\nCouncils, and nothing is determin\u2019d without their Advice; for, because\nof their extraordinary way of Living, they are look\u2019d upon as\n_Manitous_, or at least for great and incomparable Genius\u2019s.\u201d\n\nThat the calumet was brought into requisition upon all occasions of\ninterest is learned from the following statement, in which the same\nwriter declares that it is \u201cthe most mysterious thing in the World. The\nSceptres of our Kings are not so much respected; for the Savages have\nsuch a Deference for this Pipe, that one may call it _The God of Peace\nand War, and the Arbiter of Life and Death_. Their _Calumet of Peace_ is\ndifferent from the _Calumet of War_; They make use of the former to seal\ntheir Alliances and Treaties, to travel with safety, and receive\nStrangers; and the other is to proclaim War.\u201d\n\nThis reverence for the calumet is shown by the manner in which it is\nused at dances, in the ceremony of smoking, etc., indicating a religious\ndevoutness approaching that recently observed among various Algonkian\ntribes in connection with the ceremonies of the Mid\u0113\u00b4wiwin. When the\ncalumet dance was held, the Illinois appear to have resorted to the\nhouses in the winter and to the groves in the summer. The above-named\nauthority continues in this connection:\n\n They chuse for that purpose a set Place among Trees, to shelter\n themselves against the Heat of the Sun, and lay in the middle a large\n Matt, as a Carpet, to lay upon the God of the Chief of the Company,\n who gave the Ball; for every one has his peculiar God, whom they call\n _Manitoa_. It is sometime a Stone, a Bird, a Serpent, or anything else\n that they dream of in their Sleep; for they think this _Manitoa_ will\n prosper their Wants, as Fishing, Hunting, and other Enterprizes. To\n the Right of their _Manitoa_ they place the _Calumet_, their Great\n Deity, making round about it a Kind of Trophy with their Arms, viz.\n their Clubs, Axes, Bows, Quivers, and Arrows. * * * Every Body\n sits down afterwards, round about, as they come, having first of all\n saluted the _Manitoa_, which they do in blowing the Smoak of their\n Tobacco upon it, which is as much as offering to it Frankincense.\n * * * This _Preludium_ being over, he who is to begin the Dance\n appears in the middle of the Assembly, and having taken the _Calumet_,\n presents it to the Sun, as if he wou\u2019d invite him to smoke. Then he\n moves it into an infinite Number of Postures sometimes laying it near\n the Ground, then stretching its Wings, as if he wou\u2019d make it fly, and\n then presents it to the Spectators, who smoke with it one after\n another, dancing all the while. This is the first Scene of this famous\n Ball.\n\nThe infinite number of postures assumed in offering the pipe appear as\nsignificant as the \u201csmoke ceremonies\u201d mentioned in connection with the\npreparatory instruction of the candidate previous to his initiation into\nthe Mid\u0113\u00b4wiwin.\n\nIn his remarks on the religion of the Indians and the practices of the\nsorcerers, Hennepin says:\n\n As for their Opinion concerning the Earth, they make use of a Name of\n a certain _Genius_, whom they call _Micaboche_, who has cover\u2019d the\n whole Earth with water (as they imagine) and relate innumerable\n fabulous Tales, some of which have a kind of Analogy with the\n Universal Deluge. These Barbarians believe that there are certain\n Spirits in the Air, between Heaven and Earth, who have a power to\n foretell future Events, and others who play the part of Physicians,\n curing all sorts of Distempers. Upon which account, it happens, that\n these _Savages_ are very Superstitious, and consult their Oracles with\n a great deal of exactness. One of these Masters-Jugglers who pass for\n Sorcerers among them, one day caus\u2019d a Hut to be erected with ten\n thick Stakes, which he fix\u2019d very deep in the Ground, and then made a\n horrible noise to Consult the Spirits, to know whether abundance of\n Snow wou\u2019d fall ere long, that they might have good game in the\n Hunting of Elks and Beavers: Afterward he bawl\u2019d out aloud from the\n bottom of the Hut, that he saw many Herds of Elks, which were as yet\n at a very great distance, but that they drew near within seven or\n eight Leagues of their Huts, which caus\u2019d a great deal of joy among\n those poor deluded Wretches.\n\nThat this statement refers to one or more tribes of the Algonkian\nlinguistic stock is evident, not only because of the reference to the\nsorcerers and their peculiar methods of procedure, but also that the\nname of _Micaboche_, an Algonkian divinity, appears. This Spirit, who\nacted as an intercessor between Ki\u00b4tshi Man\u00b4id\u014d (Great Spirit) and the\nIndians, is known among the Ojibwa as Mi\u00b4nab\u014d\u00b4zho; but to this full\nreference will be made further on in connection with the Myth of the\norigin of the Mid\u0113\u00b4wiwin. The tradition of Nokomis (the earth) and the\nbirth of Manabush (the Mi\u00b4nab\u014d\u00b4zho of the Menomoni) and his brother, the\nWolf, that pertaining to the re-creation of the world, and fragments of\nother myths, are thrown together and in a mangled form presented by\nHennepin in the following words:\n\n Some Salvages which live at the upper end of the River St. _Lawrence_,\n do relate a pretty diverting Story. They hold almost the same opinion\n with the former [the Iroquois], that a Woman came down from Heaven,\n and remained for some while fluttering in the Air, not finding Ground\n whereupon to put her Foot. But that the Fishes moved with Compassion\n for her, immediately held a Consultation to deliberate which of them\n should receive her. The Tortoise very officiously offered its Back on\n the Surface of the Water. The Woman came to rest upon it, and fixed\n herself there. Afterwards the Filthiness and Dirt of the Sea gathering\n together about the Tortoise, there was formed by little and little\n that vast Tract of Land, which we now call _America_.\n\n They add that this Woman grew weary of her Solitude, wanting some body\n for to keep her Company, that so she might spend her time more\n pleasantly. Melancholy and Sadness having seiz\u2019d upon her Spirits, she\n fell asleep, and a Spirit descended from above, and finding her in\n that Condition approach\u2019d and knew her unperceptibly. From which\n Approach she conceived two Children, which came forth out of one of\n her Ribs. But these two Brothers could never afterwards agree\n together. One of them was a better Huntsman than the other; they\n quarreled every day; and their Disputes grew so high at last, that one\n could not bear with the other. One especially being of a very wild\n Temper, hated mortally his Brother who was of a milder Constitution,\n who being no longer able to endure the Pranks of the other, he\n resolved at last to part from him. He retired then into Heaven,\n whence, for a Mark of his just Resentment, he causeth at several times\n his Thunder to rore over the Head of his unfortunate Brother.\n\n Sometime after the Spirit descended again on that Woman, and she\n conceived a Daughter, from whom (as the Salvages say) were propagated\n these numerous People, which do occupy now one of the greatest parts\n of the Universe.\n\nIt is evident that the narrator has sufficiently distorted the\ntraditions to make them conform, as much as practicable, to the biblical\nstory of the birth of Christ. No reference whatever is made in the\nOjibwa or Menomoni myths to the conception of the Daughter of Nokomis\n(the earth) by a celestial visitant, but the reference is to one of the\nwind gods. Mi\u00b4nab\u014d\u00b4zho became angered with the Ki\u00b4tshi Man\u00b4id\u014d, and the\nlatter, to appease his discontent, gave to Mi\u00b4nab\u014d\u00b4zho the rite of the\nMid\u0113wiwin. The brother of Mi\u00b4nab\u014d\u00b4zho was destroyed by the malevolent\nunderground spirits and now rules the abode of shadows,--the \u201cLand of\nthe Midnight Sun.\u201d\n\nUpon his arrival at the \u201cBay of Puans\u201d (Green Bay, Wisconsin), Marquette\nfound a village inhabited by three nations, viz: \u201cMiamis, Maskoutens,\nand Kikabeux.\u201d He says:\n\n When I arriv\u2019d there, I was very glad to see a great Cross set up in\n the middle of the Village, adorn\u2019d with several White Skins, Red\n Girdles, Bows and Arrows, which that good People had offer\u2019d to the\n Great _Manitou_, to return him their Thanks for the care he had taken\n of them during the Winter, and that he had granted them a prosperous\n Hunting. _Manitou_, is the Name they give in general to all Spirits\n whom they think to be above the Nature of Man.\n\nMarquette was without doubt ignorant of the fact that the cross is the\nsacred post, and the symbol of the fourth degree of the Mid\u0113\u00b4wiwin, as\nwill be fully explained in connection with that grade of the society.\nThe erroneous conclusion that the cross was erected as an evidence of\nthe adoption of Christianity, and possibly as a compliment to the\nvisitor, was a natural one on the part of the priest, but this same\nsymbol of the Mid\u0113\u00b4 Society had probably been erected and bedecked with\nbarbaric emblems and weapons months before anything was known of him.\n\nThe result of personal investigations among the Ojibwa, conducted during\nthe years 1887, 1888 and 1889, are presented in the accompanying paper.\nThe information was obtained from a number of the chief Mid\u0113\u00b4 priests\nliving at Red Lake and White Earth reservations, as well as from members\nof the society from other reservations, who visited the last named\nlocality during the three years. Special mention of the peculiarity of\nthe music recorded will be made at the proper place; and it may here be\nsaid that in no instance was the use of colors detected, in any\nbirch-bark or other records or mnemonic songs, simply to heighten the\nartistic effect; though the reader would be led by an examination of the\nworks of Schoolcraft to believe this to be a common practice. Col.\nGarrick Mallery; U.S. Army, in a paper read before the Anthropological\nSociety of Washington, District of Columbia, in 1888, says, regarding\nthis subject:\n\n The general character of his voluminous publications has not been such\n as to assure modern critics of his accuracy, and the wonderful\n minuteness, as well as comprehension, attributed by him to the Ojibwa\n hieroglyphs has been generally regarded of late with suspicion. It was\n considered in the Bureau of Ethnology an important duty to ascertain\n how much of truth existed in these remarkable accounts, and for that\n purpose its pictographic specialists, myself and Dr. W. J. Hoffman as\n assistant, were last summer directed to proceed to the most favorable\n points in the present habitat of the tribe, namely, the northern\n region of Minnesota and Wisconsin, to ascertain how much was yet to be\n discovered. * * * The general results of the comparison of\n Schoolcraft\u2019s statements with what is now found shows that, in\n substance, he told the truth, but with much exaggeration and coloring.\n The word \u201ccoloring\u201d is particularly appropriate, because, in his\n copious illustrations, various colors were used freely with apparent\n significance, whereas, in fact, the general rule in regard to the\n birch-bark rolls was that they were never colored at all; indeed, the\n bark was not adapted to coloration. The metaphorical coloring was also\n used by him in a manner which, to any thorough student of the Indian\n philosophy and religion, seems absurd. Metaphysical expressions are\n attached to some of the devices, or, as he calls them, symbols, which,\n could never have been entertained by a people in the stage of culture\n of the Ojibwa.\n\n\nSHAMANS.\n\nThere are extant among the Ojibwa Indians three classes of mystery men,\ntermed respectively and in order of importance the Mid\u0113\u00b4, the\nJ\u0115s\u00b4sakk\u012bd\u00b4, and the W\u00e2b\u0115n\u014d\u00b4, but before proceeding to elaborate in\ndetail the Society of the Mid\u0113\u00b4, known as the Mid\u0113\u00b4wiwin, a brief\ndescription of the last two is necessary.\n\nThe term W\u00e2b\u0115n\u014d\u00b4 has been explained by various intelligent Indians as\nsignifying \u201cMen of the dawn,\u201d \u201cEastern men,\u201d etc. Their profession is\nnot thoroughly understood, and their number is so extremely limited that\nbut little information respecting them can be obtained. Schoolcraft,[5]\nin referring to the several classes of Shamans, says \u201cthere is a third\nform or rather modification of the medawin, * * * the W\u00e2b\u0115n\u014d\u00b4;\na term denoting a kind of midnight orgies, which is regarded as a\ncorruption of the Meda.\u201d This writer furthermore remarks[6] that \u201cit is\nstated by judicious persons among themselves to be of modern origin.\nThey regard it as a degraded form of the mysteries of the Meda.\u201d\n\n [Footnote 5: Information respecting the history, condition, and\n prospects of the Indian tribes of the United States. Philadelphia,\n 1851, vol. 1, p. 319.]\n\n [Footnote 6: Ibid., p. 362.]\n\nFrom personal investigation it has been ascertained that a W\u00e2b\u0115n\u014d\u00b4 does\nnot affiliate with others of his class so as to constitute a society,\nbut indulges his pretensions individually. A W\u00e2b\u0115n\u014d\u00b4 is primarily\nprompted by dreams or visions which may occur during his youth, for\nwhich purpose he leaves his village to fast for an indefinite number of\ndays. It is positively affirmed that evil man\u00b4id\u014ds favor his desires,\nand apart from his general routine of furnishing \u201chunting medicine,\u201d\n\u201clove powders,\u201d etc., he pretends also to practice medical magic. When a\nhunter has been successful through the supposed assistance of the\nW\u00e2b\u0115n\u014d\u00b4, he supplies the latter with part of the game, when, in giving a\nfeast to his tutelary daimon, the W\u00e2b\u0115n\u014d\u00b4 will invite a number of\nfriends, but all who desire to come are welcome. This feast is given at\nnight; singing and dancing are boisterously indulged in, and the\nW\u00e2b\u0115n\u014d\u00b4, to sustain his reputation, entertains his visitors with a\nfurther exhibition of his skill. By the use of plants he is alleged to\nbe enabled to take up and handle with impunity red-hot stones and\nburning brands, and without evincing the slightest discomfort it is said\nthat he will bathe his hands in boiling water, or even boiling maple\nsirup. On account of such performances the general impression prevails\namong the Indians that the W\u00e2b\u0115n\u014d\u00b4 is a \u201cdealer in fire,\u201d or\n\u201cfire-handler.\u201d Such exhibitions always terminate at the approach of\nday. The number of these pretenders who are not members of the\nMid\u0113\u00b4wiwin, is very limited; for instance, there are at present but two\nor three at White Earth Reservation and none at Leech Lake.\n\nAs a general rule, however, the W\u00e2b\u0115n\u014d\u00b4 will seek entrance into the\nMid\u0113\u00b4wiwin when he becomes more of a specialist in the practice of\nmedical magic, incantations, and the exorcism of malevolent man\u00b4id\u014ds,\nespecially such as cause disease.\n\nThe J\u0115s\u00b4sakk\u012bd\u00b4 is a seer and prophet; though commonly designated a\n\u201cjuggler,\u201d the Indians define him as a \u201crevealer of hidden truths.\u201d\nThere is no association whatever between the members of this profession,\nand each practices his art singly and alone whenever a demand is made\nand the fee presented. As there is no association, so there is no\ninitiation by means of which one may become a J\u0115s\u00b4sakk\u012bd\u00b4. The gift is\nbelieved to be given by the thunder god, or Animiki\u00b4, and then only at\nlong intervals and to a chosen few. The gift is received during youth,\nwhen the fast is undertaken and when visions appear to the individual.\nHis renown depends upon his own audacity and the opinion of the tribe.\nHe is said to possess the power to look into futurity; to become\nacquainted with the affairs and intentions of men; to prognosticate the\nsuccess or misfortune of hunters and warriors, as well as other affairs\nof various individuals, and to call from any living human being the\nsoul, or, more strictly speaking, the shadow, thus depriving the victim\nof reason, and even of life. His power consists in invoking, and causing\nevil, while that of the Mid\u0113\u00b4 is to avert it; he attempts at times to\ninjure the Mid\u0113\u00b4 but the latter, by the aid of his superior man\u00b4idos,\nbecomes aware of, and averts such premeditated injury. It sometimes\nhappens that the demon possessing a patient is discovered, but the Mid\u0113\u00b4\nalone has the power to expel him. The exorcism of demons is one of the\nchief pretensions of this personage, and evil spirits are sometimes\nremoved by sucking them through tubes, and startling tales are told how\nthe J\u0115s\u00b4sakk\u012bd\u00b4 can, in the twinkling of an eye, disengage himself of\nthe most complicated tying of cords and ropes, etc. The lodge used by\nthis class of men consists of four poles planted in the ground, forming\na square of three or four feet and upward in diameter, around which are\nwrapped birch bark, robes, or canvas in such a way as to form an upright\ncylinder. Communion is held with the turtle, who is the most powerful\nman\u00b4id\u014d of the J\u0115s\u00b4sakk\u012bd\u00b4, and through him, with numerous other\nmalevolent man\u00b4id\u014ds, especially the Animiki\u00b4, or thunder-bird. When the\nprophet has seated himself within his lodge the structure begins to sway\nviolently from side to side, loud thumping noises are heard within,\ndenoting the arrival of man\u00b4id\u014ds, and numerous voices and laughter are\ndistinctly audible to those without. Questions may then be put to the\nprophet and, if everything be favorable, the response is not long in\ncoming. In his notice of the J\u0115s\u00b4sakk\u012bd\u00b4, Schoolcraft affirms[7] that\n\u201cwhile he thus exercises the functions of a prophet, he is also a member\nof the highest class of the fraternity of the Mid\u00e2win--a society of men\nwho exercise the medical art on the principles of magic and\nincantations.\u201d The fact is that there is not the slightest connection\nbetween the practice of the J\u0115s\u00b4sakk\u012bd\u00b4 and that of the Mid\u0113\u00b4wiwin, and\nit is seldom, if at all, that a Mid\u0113\u00b4 becomes a J\u0115s\u00b4sakk\u012bd\u00b4, although\nthe latter sometimes gains admission into the Mid\u0113\u00b4wiwin, chiefly with\nthe intention of strengthening his power with his tribe.\n\n [Footnote 7: Op. cit., vol. 5, p. 423.]\n\nThe number of individuals of this class who are not members of the\nMid\u0113\u00b4wiwin is limited, though greater than that of the W\u00e2b\u0115n\u014d\u00b4. An idea\nof the proportion of numbers of the respective classes may be formed by\ntaking the case of Menomoni Indians, who are in this respect upon the\nsame plane as the Ojibwa. That tribe numbers about fifteen hundred, the\nMid\u0113\u00b4 Society consisting, in round numbers, of one hundred members, and\namong the entire population there are but two W\u00e2b\u0115n\u014d\u00b4 and five\nJ\u0115s\u00b4sakk\u012bd\u00b4.\n\nIt is evident that neither the W\u00e2b\u0115n\u014d\u00b4 nor the J\u0115s\u00b4sakk\u012bd\u00b4 confine\nthemselves to the mnemonic songs which are employed during their\nceremonial performances, or even prepare them to any extent. Such bark\nrecords as have been observed or recorded, even after most careful\nresearch and examination extending over the field seasons of three\nyears, prove to have been the property of W\u00e2b\u0115n\u014d\u00b4 and J\u0115s\u00b4sakk\u012bd\u00b4, who\nwere also Mid\u0113\u00b4. It is probable that those who practice either of the\nfirst two forms of ceremonies and nothing else are familiar with and may\nemploy for their own information certain mnemonic records; but they are\nlimited to the characteristic formul\u00e6 of exorcism, as their practice\nvaries and is subject to changes according to circumstances and the\nrequirements and wants of the applicant when words are chanted to accord\ntherewith.\n\nSome examples of songs used by J\u0115s\u00b4sakk\u012bd\u00b4, after they have become\nMid\u0113\u00b4, will be given in the description of the several degrees of the\nMid\u0113 \u2019wiwin.\n\nThere is still another class of persons termed Mashk\u012b\u00b4k\u012dk\u0113\u00b4win\u012dn\u012d, or\nherbalists, who are generally denominated \u201cmedicine men,\u201d as the Ojibwa\nword implies. Their calling is a simple one, and consists in knowing the\nmysterious properties of a variety of plants, herbs, roots, and berries,\nwhich are revealed upon application and for a fee. When there is an\nadministration of a remedy for a given complaint, based upon true\nscientific principles, it is only in consequence of such practice having\nbeen acquired from the whites, as it has usually been the custom of the\nCatholic Fathers to utilize all ordinary and available remedies for the\ntreatment of the common disorders of life. Although these herbalists are\naware that certain plants or roots will produce a specified effect upon\nthe human system, they attribute the benefit to the fact that such\nremedies are distasteful and injurious to the demons who are present in\nthe system and to whom the disease is attributed. Many of these\nherbalists are found among women, also; and these, too, are generally\nmembers of the Mid\u0113\u00b4wiwin. In Fig. 1 is shown an herbalist preparing a\nmixture.\n\n [Illustration: Fig. 1.--Herbalist preparing medicine and treating\n patient.]\n\nThe origin of the Mid\u0113\u00b4wiwin or Mid\u0113\u00b4 Society, commonly, though\nerroneously, termed Grand Medicine Society, is buried in obscurity. In\nthe Jesuit Relations, as early as 1642, frequent reference is made to\nsorcerers, jugglers, and persons whose faith, influence, and practices\nare dependent upon the assistance of \u201cManitous,\u201d or mysterious spirits;\nthough, as there is no discrimination made between these different\nprofessors of magic, it is difficult positively to determine which of\nthe several classes were met with at that early day. It is probable that\nthe J\u0115s\u00b4sakk\u012bd\u00b4, or juggler, and the Mid\u0113\u00b4, or Shaman, were referred to.\n\nThe Mid\u0113\u00b4, in the true sense of the word, is a Shaman, though he has by\nvarious authors been termed powwow, medicine man, priest, seer, prophet,\netc. Among the Ojibwa the office is not hereditary; but among the\nMenomoni a curious custom exists, by which some one is selected to fill\nthe vacancy one year after the death of a Shaman. Whether a similar\npractice prevailed among other tribes of the Algonkian linguistic stock\ncan be ascertained only by similar research among the tribes\nconstituting that stock.\n\nAmong the Ojibwa, however, a substitute is sometimes taken to fill the\nplace of one who has been prepared to receive the first degree of the\nMid\u0113\u00b4wiwin, or Society of the Mid\u0113\u00b4, but who is removed by death before\nthe proper initiation has been conferred. This occurs when a young man\ndies, in which case his father or mother may be accepted as a\nsubstitute. This will be explained in more detail under the caption of\nDzhibai\u00b4 Mid\u0113\u00b4wig\u00e2n or \u201cGhost Lodge,\u201d a collateral branch of the\nMid\u0113\u00b4wiwin.\n\nAs I shall have occasion to refer to the work of the late Mr. W. W.\nWarren, a few words respecting him will not be inappropriate. Mr. Warren\nwas an Ojibwa mixed blood, of good education, and later a member of the\nlegislature of Minnesota. His work, entiled \u201cHistory of the Ojibwa\nNation,\u201d was published in Vol. V of the Collections of the Minnesota\nHistorical Society, St. Paul, 1885, and edited by Dr. E. D. Neill. Mr.\nWarren\u2019s work is the result of the labor of a lifetime among his own\npeople, and, had he lived, he would undoubtedly have added much to the\nhistorical material of which the printed volume chiefly consists. His\nmanuscript was completed about the year 1852, and he died the following\nyear. In speaking of the Society of the Mid\u0113\u00b4,[8] he says:\n\n The grand rite of Me-da-we-win (or, as we have learned to term it,\n \u201cGrand Medicine,\u201d) and the beliefs incorporated therein, are not yet\n fully understood by the whites. This important custom is still\n shrouded in mystery even to my own eyes, though I have taken much\n pains to inquire and made use of every advantage possessed by speaking\n their language perfectly, being related to them, possessing their\n friendship and intimate confidence has given me, and yet I frankly\n acknowledge that I stand as yet, as it were, on the threshold of the\n Me-da-we lodge. I believe, however, that I have obtained full as much\n and more general and true information on this matter than any other\n person who has written on the subject, not excepting a great and\n standard author, who, to the surprise of many who know the Ojibways\n well, has boldly asserted in one of his works that he has been\n regularly initiated into the mysteries of this rite, and is a member\n of the Me-da-we Society. This is certainly an assertion hard to\n believe in the Indian country; and when the old initiators or Indian\n priests are told of it they shake their heads in incredulity that a\n white man should ever have been allowed _in truth_ to become a member\n of their Me-da-we lodge.\n\n An entrance into the lodge itself, while the ceremonies are being\n enacted, has sometimes been granted through courtesy; though this does\n not initiate a person into the mysteries of the creed, nor does it\n make him a member of the Society.\n\n [Footnote 8: Op. cit., pp. 65, 66.]\n\nThese remarks pertaining to the pretensions of \u201ca great and standard\nauthority\u201d have reference to Mr. Schoolcraft, who among numerous other\nassertions makes the following, in the first volume of his Information\nRespecting the Indian Tribes of the United States, Philadelphia, 1851,\np. 361, viz:\n\n I had observed the exhibitions of the Medawin, and the exactness and\n studious ceremony with which its rites were performed in 1820 in the\n region of Lake Superior; and determined to avail myself of the\n advantages of my official position, in 1822, when I returned as a\n Government agent for the tribes, to make further inquiries into its\n principles and mode of proceeding. And for this purpose I had its\n ceremonies repeated in my office, under the secrecy of closed doors,\n with every means of both correct interpretation and of recording the\n result. Prior to this transaction I had observed in the hands of an\n Indian of the Odjibwa tribe one of those symbolic tablets of pictorial\n notation which have been sometimes called \u201cmusic boards,\u201d from the\n fact of their devices being sung off by the initiated of the Meda\n Society. This constituted the object of the explanations, which, in\n accordance with the positive requisitions of the leader of the society\n and three other initiates, was thus ceremoniously made.\n\nThis statement is followed by another,[9] in which Mr. Schoolcraft, in a\nfoot-note, affirms:\n\n Having in 1823 been myself admitted to the class of a Meda by the\n Chippewas, and taken the initiatory step of a _Sagima_ and\n _Jesukaid_in each of the other fraternities, and studied their\n pictographic system with great care and good helps, I may speak with\n the more decision on the subject.\n\n [Footnote 9: Op. cit., vol. 5, p, 71.]\n\nMr. Schoolcraft presents a superficial outline of the initiatory\nceremonies as conducted during his time, but as the description is\nmeager, notwithstanding that there is every evidence that the ceremonies\nwere conducted with more completeness and elaborate dramatization nearly\nthree-quarters of a century ago than at the present day, I shall not\nburden this paper with useless repetition, but present the subject as\nconducted within the last three years.\n\nMr. Warren truly says:\n\n In the Me-da-we rite is incorporated most that is ancient amongst\n them--songs and traditions that have descended not orally, but in\n hieroglyphs, for at least a long time of generations. In this rite is\n also perpetuated the purest and most ancient idioms of their language,\n which differs somewhat from that of the common everyday use.\n\nAs the ritual of the Mid\u0113\u00b4wiwin is based to a considerable extent upon\ntraditions pertaining to the cosmogony and genesis and to the thoughtful\nconsideration by the Good Spirit for the Indian, it is looked upon by\nthem as \u201ctheir religion,\u201d as they themselves designate it.\n\nIn referring to the rapid changes occurring among many of the Western\ntribes of Indians, and the gradual discontinuance of aboriginal\nceremonies and customs, Mr. Warren remarks[10] in reference to the\nOjibwa:\n\n Even among these a change is so rapidly taking place, caused by a\n close contact with the white race, that ten years hence it will be too\n late to save the traditions of their forefathers from total oblivion.\n And even now it is with great difficulty that genuine information can\n be obtained of them. Their aged men are fast falling into their\n graves, and they carry with them the records of the past history of\n their people; they are the initiators of the grand rite of religious\n belief which they believe the Great Spirit has granted to his red\n children to secure them long life on earth and life hereafter; and in\n the bosoms of these old men are locked up the original secrets of this\n their most ancient belief. * * *\n\n They fully believe, and it forms part of their religion, that the\n world has once been covered by a deluge, and that we are now living on\n what they term the \u201cnew earth.\u201d This idea is fully accounted for by\n their vague traditions; and in their Me-da-we-win or religion,\n hieroglyphs are used to denote this second earth.\n\n [Footnote 10: Op. cit., p. 25.]\n\nFurthermore,\n\n They fully believe that the red man mortally angered the Great Spirit\n which caused the deluge, and at the commencement of the new earth it\n was only through the medium and intercession of a powerful being, whom\n they denominate Manab-o-sho, that they were allowed to exist, and\n means were given them whereby to subsist and support life; and a code\n of religion was more lately bestowed on them, whereby they could\n commune with the offended Great Spirit, and ward off the approach and\n ravages of death.\n\nIt may be appropriate in this connection to present the description\ngiven by Rev. Peter Jones of the Mid\u0113\u00b4 priests and priestesses. Mr.\nJones was an educated Ojibwa Episcopal clergyman, and a member of the\nMissasauga--i.e., the Eagle totemic division of that tribe of Indians\nliving in Canada. In his work[11] he states:\n\n Each tribe has its medicine men and women--an order of priesthood\n consulted and employed in all times of sickness. These powwows are\n persons who are believed to have performed extraordinary cures, either\n by the application of roots and herbs or by incantations. When an\n Indian wishes to be initiated into the order of a powwow, in the first\n place he pays a large fee to the faculty. He is then taken into the\n woods, where he is taught the names and virtues of the various useful\n plants; next he is instructed how to chant the medicine song, and how\n to pray, which prayer is a vain repetition offered up to the Master of\n Life, or to some munedoo whom the afflicted imagine they have\n offended.\n\n The powwows are held in high veneration by their deluded brethren; not\n so much for their knowledge of medicine as for the magical power which\n they are supposed to possess. It is for their interest to lead these\n credulous people to believe that they can at pleasure hold intercourse\n with the munedoos, who are ever ready to give them whatever\n information they require.\n\n [Footnote 11: History of the Ojebway Indians, London [1843(?)],\n pp. 143,144.]\n\nThe Ojibwa believe in a multiplicity of spirits, or man\u00b4id\u014ds, which\ninhabit all space and every conspicuous object in nature. These\nman\u00b4id\u014ds, in turn, are subservient to superior ones, either of a\ncharitable and benevolent character or those which are malignant and\naggressive. The chief or superior man\u00b4id\u014d is termed Ki\u00b4tshi\nMan\u00b4id\u014d--Great Spirit--approaching to a great extent the idea of the God\nof the Christian religion; the second in their estimation is Dzhe\nMan\u00b4id\u014d, a benign being upon whom they look as the guardian spirit of\nthe Mid\u0113\u00b4wiwin and through whose divine provision the sacred rites of\nthe Mid\u0113\u00b4wiwin were granted to man. The Ani\u00b4miki or Thunder God is, if\nnot the supreme, at least one of the greatest of the malignant man\u00b4id\u014ds,\nand it is from him that the J\u0115s\u00b4sakk\u012bd\u00b4 are believed to obtain their\npowers of evil doing. There is one other, to whom special reference will\nbe made, who abides in and rules the \u201cplace of shadows,\u201d the hereafter;\nhe is known as Dzhibai\u00b4 Man\u00b4id\u014d--Shadow Spirit, or more commonly Ghost\nSpirit. The name of Ki\u00b4tshi Man\u00b4id\u014d is never mentioned but with\nreverence, and thus only in connection with the rite of Mid\u0113\u00b4wiwin, or a\nsacred feast, and always after making an offering of tobacco.\n\nThe first important event in the life of an Ojibwa youth is his first\nfast. For this purpose he will leave his home for some secluded spot in\nthe forest where he will continue to fast for an indefinite number of\ndays; when reduced by abstinence from food he enters a hysterical or\necstatic state in which he may have visions and hallucinations. The\nspirits which the Ojibwa most desire to see in these dreams are those of\nmammals and birds, though any object, whether animate or inanimate, is\nconsidered a good omen. The object which first appears is adopted as the\npersonal mystery, guardian spirit, or tutelary daimon of the entranced,\nand is never mentioned by him without first making a sacrifice. A small\neffigy of this man\u00b4id\u014d is made, or its outline drawn upon a small piece\nof birch bark, which is carried suspended by a string around the neck,\nor if the wearer be a Mid\u0113\u00b4 he carries it in his \u201cmedicine bag\u201d or\npinji\u00b4gos\u00e2n. The future course of life of the faster is governed by his\ndream; and it sometimes occurs that because of giving an imaginary\nimportance to the occurrence, such as beholding, during the trance some\npowerful man\u00b4id\u014d or other object held in great reverence by the members\nof the Mid\u0113\u00b4 Society, the faster first becomes impressed with the idea\nof becoming a Mid\u0113\u00b4. Thereupon he makes application to a prominent Mid\u0113\u00b4\npriest, and seeks his advice as to the necessary course to be pursued to\nattain his desire. If the Mid\u0113\u00b4 priest considers with favor the\napplication, he consults with his confr\u00e8res and action is taken, and the\nquestions of the requisite preliminary instructions, fees, and presents,\netc., are formally discussed. If the Mid\u0113\u00b4 priests are in accord with\nthe desires of the applicant an instructor or preceptor is designated,\nto whom he must present himself and make an agreement as to the amount\nof preparatory information to be acquired and the fees and other\npresents to be given in return. These fees have nothing whatever to do\nwith the presents which must be presented to the Mid\u0113\u00b4 priests previous\nto his initiation as a member of the society, the latter being collected\nduring the time that is devoted to preliminary instruction, which period\nusually extends over several years. Thus ample time is found for\nhunting, as skins and peltries, of which those not required as presents\nmay be exchanged for blankets, tobacco, kettles, guns, etc., obtainable\nfrom the trader. Sometimes a number of years are spent in preparation\nfor the first degree of the Mid\u0113\u00b4wiwin, and there are many who have\nimpoverished themselves in the payment of fees and the preparation for\nthe feast to which all visiting priests are also invited.\n\nShould an Indian who is not prompted by a dream wish to join the society\nhe expresses to the four chief officiating priests a desire to purchase\na m\u012b\u00b4gis, which is the sacred symbol of the society and consists of a\nsmall white shell, to which reference will be made further on. His\napplication follows the same course as in the preceding instance, and\nthe same course is pursued also when a J\u0115s\u00b4sakk\u012bd\u00b4 or a W\u00e2b\u0115n\u014d\u00b4 wishes\nto become a Mid\u0113\u00b4.\n\n\nMID\u0112\u00b4WIWIN.\n\nThe Mid\u0113\u00b4wiwin--Society of the Mid\u0113\u00b4 or Shamans--consists of an\nindefinite number of Mid\u0113\u00b4 of both sexes. The society is graded into\nfour separate and distinct degrees, although there is a general\nimpression prevailing even among certain members that any degree beyond\nthe first is practically a mere repetition. The greater power attained\nby one in making advancement depends upon the fact of his having\nsubmitted to \u201cbeing shot at with the medicine sacks\u201d in the hands of the\nofficiating priests. This may be the case at this late day in certain\nlocalities, but from personal experience it has been learned that there\nis considerable variation in the dramatization of the ritual. One\ncircumstance presents itself forcibly to the careful observer, and that\nis that the greater number of repetitions of the phrases chanted by the\nMid\u0113\u00b4 the greater is felt to be the amount of inspiration and power of\nthe performance. This is true also of some of the lectures in which\nreiteration and prolongation in time of delivery aids very much in\nforcibly impressing the candidate and other observers with the\nimportance and sacredness of the ceremony.\n\nIt has always been customary for the Mid\u0113\u00b4 priests to preserve\nbirch-bark records, bearing delicate incised lines to represent\npictorially the ground plan of the number of degrees to which the owner\nis entitled. Such records or charts are sacred and are never exposed to\nthe public view, being brought forward for inspection only when an\naccepted candidate has paid his fee, and then only after necessary\npreparation by fasting and offerings of tobacco.\n\nDuring the year 1887, while at Red Lake, Minnesota, I had the good\nfortune to discover the existence of an old birch-bark chart, which,\naccording to the assurances of the chief and assistant Mid\u0113\u00b4 priests,\nhad never before been exhibited to a white man, nor even to an Indian\nunless he had become a regular candidate. This chart measures 7 feet 1\u00bd\ninches in length and 18 inches in width, and is made of five pieces of\nbirch bark neatly and securely stitched together by means of thin, flat\nstrands of bass wood. At each end are two thin strips of wood, secured\ntransversely by wrapping and stitching with thin strands of bark, so as\nto prevent splitting and fraying of the ends of the record. Pl. III A,\nis a reproduction of the design referred to.\n\nIt had been in the keeping of Skw\u0113k\u014f\u00b4m\u012dk, to whom it was intrusted at\nthe death of his father-in-law, the latter, in turn, having received it\nin 1825 from Bad\u00e2\u00b4san, the Grand Shaman and chief of the Winnib\u0113\u00b4goshish\nOjibwa.\n\nIt is affirmed that Bad\u00e2\u00b4san had received the original from the Grand\nMid\u0113\u00b4 priest at La Pointe, Wisconsin, where, it is said, the Mid\u0113\u00b4wiwin\nwas at that time held annually and the ceremonies conducted in strict\naccordance with ancient and traditional usage.\n\nThe present owner of this record has for many years used it in the\npreliminary instruction of candidates. Its value in this respect is very\ngreat, as it presents to the Indian a pictorial r\u00e9sum\u00e9 of the\ntraditional history of the origin of the Mid\u0113\u00b4wiwin, the positions\noccupied by the various guardian man\u00b4idos in the several degrees, and\nthe order of procedure in study and progress of the candidate. On\naccount of the isolation of the Red Lake Indians and their long\ncontinued, independent ceremonial observances, changes have gradually\noccurred so that there is considerable variation, both in the pictorial\nrepresentation and the initiation, as compared with the records and\nceremonials preserved at other reservations. The reason of this has\nalready been given.\n\nA detailed description of the above mentioned record, will be presented\nfurther on in connection with two interesting variants which were\nsubsequently obtained at White Earth, Minnesota. On account of the\nwidely separated location of many of the different bands of the Ojibwa,\nand the establishment of independent Mid\u0113\u00b4 societies, portions of the\nritual which have been forgotten by one set may be found to survive at\nsome other locality, though at the expense of some other fragments of\ntradition or ceremonial. No satisfactory account of the tradition of the\norigin of the Indians has been obtained, but such information as it was\npossible to procure will be submitted.\n\nIn all of their traditions pertaining to the early history of the tribe\nthese people are termed A-nish\u00b4-in-\u00e2\u00b4-b\u0113g--original people--a term\nsurviving also among the Ottawa, Patawatomi, and Menomoni, indicating\nthat the tradition of their westward migration was extant prior to the\nfinal separation of these tribes, which is supposed to have occurred at\nSault Ste. Marie.\n\nMi\u00b4nab\u014d\u00b4zho (Great Rabbit), whose name occurs in connection with most of\nthe sacred rites, was the servant of Dzhe Man\u00b4id\u014d, the Good Spirit, and\nacted in the capacity of intercessor and mediator. It is generally\nsupposed that it was to his good offices that the Indian owes life and\nthe good things necessary to his health and subsistence.\n\nThe tradition of Mi\u00b4nab\u014d\u00b4zho and the origin of the Mid\u0113\u00b4wiwin, as\ngiven in connection with the birch-bark record obtained at Red Lake\n(Pl. III A), is as follows:\n\nWhen Mi\u00b4nab\u014d\u00b4zho, the servant of Dzhe Man\u00b4id\u014d, looked down upon the\nearth he beheld human beings, the Ani\u00b4shin\u00e2\u00b4b\u0113g, the ancestors of the\nOjibwa. They occupied the four quarters of the earth--the northeast, the\nsoutheast, the southwest, and the northwest. He saw how helpless they\nwere, and desiring to give them the means of warding off the diseases\nwith which they were constantly afflicted, and to provide them with\nanimals and plants to serve as food and with other comforts, Mi\u00b4nab\u014d\u00b4zho\nremained thoughtfully hovering over the center of the earth, endeavoring\nto devise some means of communicating with them, when he heard something\nlaugh, and perceived a dark object appear upon the surface of the water\nto the west (No. 2). He could not recognize its form, and while watching\nit closely it slowly disappeared from view. It next appeared in the\nnorth (No. 3), and after a short lapse of time again disappeared.\nMi\u00b4nab\u014d\u00b4zho hoped it would again show itself upon the surface of the\nwater, which it did in the east (No. 4). Then Mi\u00b4nab\u014d\u00b4zho wished that it\nmight approach him, so as to permit him to communicate with it. When it\ndisappeared from view in the east and made its reappearance in the south\n(No. 1), Mi\u00b4nab\u014d\u00b4zho asked it to come to the center of the earth that he\nmight behold it. Again it disappeared from view, and after reappearing\nin the west Mi\u00b4nab\u014d\u00b4zho observed it slowly approaching the center of the\nearth (i.e., the centre of the circle), when he descended and saw it was\nthe Otter, now one of the sacred man\u00b4id\u014ds of the Mid\u0113\u00b4wiwin. Then\nMi\u00b4nab\u014d\u00b4zho instructed the Otter in the mysteries of the Mid\u0113\u00b4wiwin, and\ngave him at the same time the sacred rattle to be used at the side of\nthe sick; the sacred Mid\u0113\u00b4 drum to be used during the ceremonial of\ninitiation and at sacred feasts, and tobacco, to be employed in\ninvocations and in making peace.\n\n [Illustration: Plate III.\n Red Lake and Leech Lake Records.]\n\nThe place where Mi\u00b4nab\u014d\u00b4zho descended was an island in the middle of a\nlarge body of water, and the Mid\u0113\u00b4 who is feared by all the others is\ncalled Mini\u00b4sino\u00b4shkwe (He-who-lives-on-the-island). Then Mi\u00b4nab\u014d\u00b4zho\nbuilt a Mid\u0113\u00b4wig\u00e2n (sacred Mid\u0113\u00b4 lodge), and taking his drum he beat\nupon it and sang a Mid\u0113\u00b4 song, telling the Otter that Dzhe Man\u00b4id\u014d had\ndecided to help the An\u00edshin\u00e2\u00b4b\u014dg, that they might always have life and\nan abundance of food and other things necessary for their comfort.\nMi\u00b4nab\u014d\u00b4zho then took the Otter into the Mid\u0113\u00b4wig\u00e2n and conferred upon\nhim the secrets of the Mid\u0113\u00b4wiwin, and with his Mid\u0113\u00b4 bag shot the\nsacred m\u012b\u00b4gis into his body that he might have immortality and be able\nto confer these secrets to his kinsmen, the An\u00edshin\u00e2\u00b4b\u0113g.\n\nThe m\u012b\u00b4gis is considered the sacred symbol of the Mid\u0113\u00b4wig\u00e2n, and may\nconsist of any small white shell, though the one believed to be similar\nto the one mentioned in the above tradition resembles the cowrie, and\nthe ceremonies of initiation as carried out in the Mid\u0113\u00b4wiwin at this\nday are believed to be similar to those enacted by Mi\u00b4nab\u014d\u00b4zho and the\nOtter. It is admitted by all the Mid\u0113\u00b4 priests whom I have consulted\nthat much of the information has been lost through the death of their\naged predecessors, and they feel convinced that ultimately all of the\nsacred character of the work will be forgotten or lost through the\nadoption of new religions by the young people and the death of the Mid\u0113\u00b4\npriests, who, by the way, decline to accept Christian teachings, and are\nin consequence termed \u201cpagans.\u201d\n\nMy instructor and interpreter of the Red Lake chart added other\ninformation in explanation of the various characters represented\nthereon, which I present herewith. The large circle at the right side of\nthe chart denotes the earth as beheld by Mi\u00b4nab\u014d\u00b4zho, while the Otter\nappeared at the square projections at Nos. 1, 2, 3, and 4; the\nsemicircular appendages between these are the four quarters of the\nearth, which are inhabited by the Ani\u00b4shin\u00e2\u00b4b\u0113g, Nos. 5, 6, 7, and 8.\nNos. 9 and 10 represent two of the numerous malignant man\u00b4id\u014ds, who\nendeavor to prevent entrance into the sacred structure and mysteries of\nthe Mid\u0113\u00b4wiwin. The oblong squares, Nos. 11 and 12, represent the\noutline of the first degree of the society, the inner corresponding\nlines being the course traversed during initiation. The entrance to the\nlodge is directed toward the east, the western exit indicating the\ncourse toward the next higher degree. The four human forms at Nos. 13,\n14, 15, and 16 are the four officiating Mid\u0113\u00b4 priests whose services are\nalways demanded at an initiation. Each is represented as having a\nrattle. Nos. 17, 18, and 19 indicate the cedar trees, one of each of\nthis species being planted near the outer angles of a Mid\u0113\u00b4 lodge. No.\n20 represents the ground. The outline of the bear at No. 21 represents\nthe Makwa\u00b4 Man\u00b4id\u014d, or Bear Spirit, one of the sacred Mid\u0113\u00b4 man\u00b4id\u014ds, to\nwhich the candidate must pray and make offerings of tobacco, that he may\ncompel the malevolent spirits to draw away from the entrance to the\nMid\u0113\u00b4wig\u00e2n, which is shown in No. 28. Nos 23 and 24 represent the sacred\ndrum which the candidate must use when chanting the prayers, and two\nofferings must be made, as indicated by the number two.\n\nAfter the candidate has been admitted to one degree, and is prepared to\nadvance to the second, he offers three feasts, and chants three prayers\nto the Makwa\u00b4 Man\u00b4id\u014d, or Bear Spirit (No. 22), that the entrance (No.\n29) to that degree may be opened to him. The feasts and chants are\nindicated by the three drums shown at Nos. 25, 26, and 27.\n\nNos. 30, 31, 32, 33, and 34 are five Serpent Spirits, evil man\u00b4id\u014ds who\noppose a Mid\u0113\u00b4\u2019s progress, though after the feasting and prayers\ndirected to the Makwa\u00b4 Man\u00b4id\u014d have by him been deemed sufficient the\nfour smaller Serpent Spirits move to either side of the path between the\ntwo degrees, while the larger serpent (No. 32) raises its body in the\nmiddle so as to form an arch, beneath which passes the candidate on his\nway to the second degree.\n\nNos. 35, 36, 46, and 47 are four malignant Bear Spirits, who guard the\nentrance and exit to the second degree, the doors of which are at Nos.\n37 and 49. The form of this lodge (No. 38) is like the preceding; but\nwhile the seven Mid\u0113\u00b4 priests at Nos. 39, 40, 41, 42, 43, 44, and 45\nsimply indicate that the number of Mid\u0113\u00b4 assisting at this second\ninitiation are of a higher and more sacred class of personages than in\nthe first degree, the number designated having reference to quality and\nintensity rather than to the actual number of assistants, as\nspecifically shown at the top of the first degree structure.\n\nWhen the Mid\u0113\u00b4 is of the second degree, he receives from Dzhe Man\u00b4id\u014d\nsupernatural powers as shown in No. 48. The lines extending upward from\nthe eyes signify that he can look into futurity; from the ears, that he\ncan hear what is transpiring at a great distance; from the hands, that\nhe can touch for good or for evil friends and enemies at a distance,\nhowever remote; while the lines extending from the feet denote his\nability to traverse all space in the accomplishment of his desires or\nduties. The small disk upon the breast of the figure denotes that a\nMid\u0113\u00b4 of this degree has several times had the m\u012b\u00b4gis--life--\u201cshot into\nhis body,\u201d the increased size of the spot signifying amount or quantity\nof influence obtained thereby.\n\nNo. 50 represents a Mi\u00b4tsha Mid\u0113\u00b4 or Bad Mid\u0113\u00b4, one who employs his\npowers for evil purposes. He has the power of assuming the form of any\nanimal, in which guise he may destroy the life of his victim,\nimmediately after which he resumes his human form and appears innocent\nof any crime. His services are sought by people who wish to encompass\nthe destruction of enemies or rivals, at however remote a locality the\nintended victim may be at the time. An illustration representing the\nmodus operandi of his performance is reproduced and explained in Fig.\n24, page 238.\n\nPersons possessed of this power are sometimes termed witches, special\nreference to whom is made elsewhere. The illustration, No. 50,\nrepresents such an individual in his disguise of a bear, the characters\nat Nos. 51 and 52 denoting footprints of a bear made by him, impressions\nof which are sometimes found in the vicinity of lodges occupied by his\nintended victims. The trees shown upon either side of No. 50 signify a\nforest, the location usually sought by bad Mid\u0113\u00b4 and witches.\n\nIf a second degree Mid\u0113\u00b4 succeeds in his desire to become a member of\nthe third degree, he proceeds in a manner similar to that before\ndescribed; he gives feasts to the instructing and four officiating\nMid\u0113\u00b4, and offers prayers to Dzhe Man\u00b4id\u014d for favor and success. No. 53\ndenotes that the candidate now personates the bear--not one of the\nmalignant man\u00b4id\u014ds, but one of the sacred man\u00b4id\u014ds who are believed to\nbe present during the ceremonials of initiation of the second degree. He\nis seated before his sacred drum, and when the proper time arrives the\nSerpent Man\u00b4id\u014d (No. 54)--who has until this opposed his\nadvancement--now arches its body, and beneath it he crawls and advances\ntoward the door (No. 55) of the third degree (No. 56) of the Mid\u0113\u00b4wiwin,\nwhere he encounters two (Nos. 57 and 58) of the four Panther Spirits,\nthe guardians of this degree.\n\nNos. 61 to 76 indicate mid\u0113\u00b4 spirits who inhabit the structure of this\ndegree, and the number of human forms in excess of those shown in\nconnection with the second degree indicates a correspondingly higher and\nmore sacred character. When an Indian has passed this, initiation he\nbecomes very skillful in his profession of a Mid\u0113\u00b4. The powers which he\npossessed in the second degree may become augmented. He is represented\nin No. 77 with arms extended, and with lines crossing his body and arms\ndenoting darkness and obscurity, which signifies his ability to grasp\nfrom the invisible world the knowledge and means to accomplish\nextraordinary deeds. He feels more confident of prompt response and\nassistance from the sacred man\u00b4id\u014ds and his knowledge of them becomes\nmore widely extended.\n\nNos. 59 and 60 are two of the four Panther Spirits who are the special\nguardians of the third degree lodge.\n\nTo enter the fourth and highest degree of the society requires a greater\nnumber of feasts than before, and the candidate, who continues to\npersonate the Bear Spirit, again uses his sacred drum, as he is shown\nsitting before it in No. 78, and chants more prayers to Dzhe Man\u00b4id\u014d for\nhis favor. This degree is guarded by the greatest number and the most\npowerful of malevolent spirits, who make a last effort to prevent a\ncandidate\u2019s entrance at the door (No. 79) of the fourth degree structure\n(No. 80). The chief opponents to be overcome, through the assistance of\nDzhe Man\u00b4id\u014d, are two Panther Spirits (Nos. 81 and 82) at the eastern\nentrance, and two Bear Spirits (Nos. 83 and 84) at the western exit.\nOther bad spirits are about the structure, who frequently gain\npossession and are then enabled to make strong and prolonged resistance\nto the candidate\u2019s entrance. The chiefs of this group of malevolent\nbeings are Bears (Nos. 88 and 96), the Panther (No. 91), the Lynx (No.\n97), and many others whose names they have forgotten, their positions\nbeing indicated at Nos. 85, 86, 87, 89, 90, 92, 93, 94, and 95, all but\nthe last resembling characters ordinarily employed to designate\nserpents.\n\nThe power with which it is possible to become endowed after passing\nthrough the fourth degree is expressed by the outline of a human figure\n(No. 98), upon which are a number of spots indicating that the body is\ncovered with the m\u012b\u00b4gis or sacred shells, symbolical of the Mid\u0113\u00b4wiwin.\nThese spots designate the places where the Mid\u0113\u00b4 priests, during the\ninitiation, shot into his body the m\u012b\u00b4gis and the lines connecting them\nin order that all the functions of the several corresponding parts or\norgans of the body may be exercised.\n\nThe ideal fourth degree Mid\u0113\u00b4 is presumed to be in a position to\naccomplish the greatest feats in necromancy and magic. He is not only\nendowed with the power of reading the thoughts and intentions of others,\nas is pictorially indicated by the m\u012b\u00b4gis spot upon the top of the head,\nbut to call forth the shadow (soul) and retain it within his grasp at\npleasure. At this stage of his pretensions, he is encroaching upon the\nprerogatives of the J\u0115s\u00b4sakk\u012bd\u00b4, and is then recognized as one, as he\nusually performs within the J\u0115s\u00b4sakk\u00e2n or J\u0115s\u00b4sakk\u012bd\u00b4 lodge, commonly\ndesignated \u201cthe Jugglery.\u201d\n\nThe ten small circular objects upon the upper part of the record may\nhave been some personal marks of the original owner; their import was\nnot known to my informants and they do not refer to any portion of the\nhistory or ceremonies or the Mid\u0113\u00b4wiwin.\n\nExtending toward the left from the end of the fourth degree inclosure is\nan angular pathway (No. 99), which represents the course to be followed\nby the Mid\u0113\u00b4 after he has attained this high distinction. On account of\nhis position his path is often beset with dangers, as indicated by the\nright angles, and temptations which may lead him astray; the points at\nwhich he may possibly deviate from the true course of propriety are\ndesignated by projections branching off obliquely toward the right and\nleft (No. 100). The ovoid figure (No. 101) at the end of this path is\ntermed Wai-\u0115k\u00b4-ma-y\u014fk\u00b4--End of the road--and is alluded to in the\nritual, as will be observed hereafter, as the end of the world, i.e.,\nthe end of the individual\u2019s existence. The number of vertical strokes\n(No. 102) within the ovoid figure signify the original owner to have\nbeen a fourth degree Mid\u0113\u00b4 for a period of 14 years.\n\nThe outline of the Mid\u0113\u00b4wig\u00e2n (No. 103) not only denotes that the same\nindividual was a member of the Mid\u0113\u00b4wiwin, but the thirteen vertical\nstrokes shown in Nos. 104 and 105 indicate that he was chief Mid\u0113\u00b4\npriest of the society for that number of years.\n\n [Illustration: Plate IV.\n Sikas\u00b4sige\u2019s Record.]\n\nThe outline of a Mid\u0113\u00b4wig\u00e2n as shown at No. 106, with the place upon the\ninterior designating the location of the sacred post (No. 107) and the\nstone (No. 108) against which the sick are placed during the time of\ntreatment, signifies the owner to have practiced his calling of the\nexorcism of demons. But that he also visited the sick beyond the\nacknowledged jurisdiction of the society in which he resided, is\nindicated by the path (No. 109) leading around the sacred inclosure.\n\nUpon that portion of the chart immediately above the fourth degree lodge\nis shown the outline of a Mid\u0113\u00b4wiwin (No. 110), with a path (No. 114),\nleading toward the west to a circle (No. 111), within which is another\nsimilar structure (No. 112) whose longest diameter is at right angles to\nthe path, signifying that it is built so that its entrance is at the\nnorth. This is the Dzhibai\u00b4 Mid\u0113\u00b4wig\u00e2n or Ghost Lodge.\n\nAround the interior of the circle are small V-shaped characters denoting\nthe places occupied by the spirits of the departed, who are presided\nover by the Dzhibai\u00b4 Mid\u0113\u00b4, literally Shadow Mid\u0113\u00b4.\n\nNo. 113 represents the K\u014f\u00b4-k\u00f3-k\u014f-\u014d\u00b4 (Owl) passing from the Mid\u0113\u00b4wig\u00e2n to\nthe Land of the Setting Sun, the place of the dead, upon the road of the\ndead, indicated by the pathway at No. 114. This man\u00b4id\u014d is personated by\na candidate for the first degree of the Mid\u0113\u00b4wiwin when giving a feast\nto the dead in honor of the shadow of him who had been dedicated to the\nMid\u0113\u00b4wiwin and whose place is now to be taken by the giver of the feast.\n\nUpon the back of the Mid\u0113\u00b4 record, above described, is the personal\nrecord of the original owner, as shown in Pl. III B. Nos. 1, 2, 3, and 4\nrepresent the four degrees of the society into which he has been\ninitiated, or, to use the phraseology of an Ojibwa, \u201cthrough which he\nhas gone.\u201d This \u201cpassing through\u201d is further illustrated by the bear\ntracks, he having personated the Makwa\u00b4 Man\u00b4id\u014d or Bear Spirit,\nconsidered to be the highest and most powerful of the guardian spirits\nof the fourth degree wigwam.\n\nThe illustration presented in Pl. III C represents the outlines of a\nbirch-bark record (reduced to one-third) found among the effects of a\nlately deceased Mid\u0113\u00b4 from Leech Lake, Minnesota. This record, together\nwith a number of other curious articles, composed the outfit of the\nMid\u0113\u00b4, but the Rev. James A. Gilfillan of White Earth, through whose\ncourtesy I was permitted to examine the objects, could give me no\ninformation concerning their use. Since that time, however, I have had\nan opportunity of consulting with one of the chief priests of the Leech\nLake Society, through whom I have obtained some interesting data\nconcerning them.\n\nThe chart represents the owner to have been a Mid\u0113\u00b4 of the second\ndegree, as indicated by the two outlines of the respective structures at\nNos. 1 and 2, the place of the sacred posts being marked at Nos. 3 and\n4. Nos. 5, 6, 7, and 8 are Mid\u0113\u00b4 priests holding their Mid\u0113\u00b4 bags as in\nthe ceremony of initiation. The disks represented at Nos. 9, 10, 11, 12,\nand 13 denote the sacred drum, which may be used by him during his\ninitiation, while Nos. 14, 15, 16, and 17 denote that he was one of the\nfour officiating priests of the Mid\u0113\u00b4wig\u00e2n at his place of residence.\nEach of these figures is represented as holding their sacred bags as\nduring the ceremonies. No. 18 denotes the path he has been pursuing\nsince he became a Mid\u0113\u00b4, while at Nos. 19 and 20 diverging lines signify\nthat his course is beset with temptations and enemies, as referred to in\nthe description of the Red Lake chart, Pl. III A.\n\nThe remaining objects found among the effects of the Mid\u0113\u00b4 referred to\nwill be described and figured hereafter.\n\nThe diagram represented on Pl. IV is a reduced copy of a record made by\nSikas\u00b4sig\u0115, a Mille Lacs Ojibwa Mid\u0113\u00b4 of the second degree, now resident\nat White Earth.\n\nThe chart illustrating pictorially the general plan of the several\ndegrees is a copy of a record in the possession of the chief Mid\u0113\u00b4 at\nMille Lacs in 1830, at which time Sikas\u00b4sig\u0115, at the age of 10 years,\nreceived his first degree. For a number of years thereafter Sikas\u00b4sig\u0115\nreceived continued instruction from his father Bai\u0113\u00b4dzh\u0115k, and although\nhe never publicly received advancement beyond the second degree of the\nsociety, his wife became a fourth degree priestess, at whose initiation\nhe was permitted to be present.\n\nSince his residence at White Earth Sikas\u00b4sig\u0115 has become one of the\nofficiating priests of the society at that place. One version given by\nhim of the origin of the Indians is presented in the following\ntradition, a pictorial representation having also been prepared of which\nPl. V is a reduced copy:\n\n In the beginning, Dzhe Man\u00b4id\u014d (No. 1), made the Mid\u0113\u00b4 Man\u00b4id\u014ds. He\n first created two men (Nos. 2 and 3), and two women (Nos. 4 and 5);\n but they had no power of thought or reason. Then Dzhe Man\u00b4id\u014d (No. 1)\n made them rational beings. He took them in his hands so that they\n should multiply; he paired them, and from this sprung the Indians.\n When there were people he placed them upon the earth, but he soon\n observed that they were subject to sickness, misery, and death, and\n that unless he provided them with the Sacred Medicine they would soon\n become extinct.\n\n Between the position occupied by Dzhe Man\u00b4id\u014d and the earth were four\n lesser spirits (Nos. 6, 7, 8, and 9) with whom Dzhe Man\u00b4id\u014d decided to\n commune, and to impart to them the mysteries by which the Indians\n could be benefited. So he first spoke to a spirit at No. 6, and told\n him all he had to say, who in turn communicated the same information\n to No. 7, and he in turn to No. 8, who also communed with No. 9. They\n all met in council, and determined to call in the four wind gods at\n Nos. 10, 11, 12, and 13. After consulting as to what would be best for\n the comfort and welfare of the Indians, these spirits agreed to ask\n Dzhe Man\u00b4id\u014d to communicate the Mystery of the Sacred Medicine to the\n people.\n\n Dzhe Man\u00b4id\u014d then went to the Sun Spirit (No. 14) and asked him to go\n to the earth and instruct the people as had been decided upon by the\n council. The Sun Spirit, in the form of a little boy, went to the\n earth and lived with a woman (No. 15) who had a little boy of her own.\n\n [Illustration: Plate V.\n Origin of \u00c2ni\u00b4shin\u00e2\u00b4b\u0113g.]\n\n This family went away in the autum to hunt, and during the winter this\n woman\u2019s son died. The parents were so much distressed that they\n decided to return to the village and bury the body there; so they made\n preparations to return, and as they traveled along, they would each\n evening erect several poles upon which the body was placed to prevent\n the wild beasts from devouring it. When the dead boy was thus hanging\n upon the poles, the adopted child--who was the Sun Spirit--would play\n about the camp and amuse himself, and finally told his adopted father\n he pitied him, and his mother, for their sorrow. The adopted son said\n he could bring his dead brother to life, whereupon the parents\n expressed great surprise and desired to know how that could be\n accomplished.\n\n The adopted boy then had the party hasten to the village, when he\n said, \u201cGet the women to make a wig\u00b4iwam of bark (No. 16), put the dead\n boy in a covering of birch bark and place the body on the ground in\n the middle of the wig\u00b4iwam.\u201d On the next morning after this had been\n done, the family and friends went into this lodge and seated\n themselves around the corpse.\n\n When they had all been sitting quietly for some time, they saw through\n the doorway the approach of a bear (No. 17) which gradually came\n towards the wig\u00b4iwam, entered it, and placed itself before the dead\n body and said h\u016d, h\u016d, h\u016d, h\u016d, when he passed around it towards the\n left side, with a trembling motion, and as he did so, the body began\n quivering, and the quivering increased as the bear continued until he\n had passed around four times, when the body came to life again and\n stood up. Then the bear called to the father, who was sitting in the\n distant right-hand corner of the wig\u00b4iwam, and addressed to him the\n following words:\n\n N\u014ds ka-w\u012b\u00b4-na ni\u00b4-shi-na\u00b4-bi wis-s\u012b\u00b4 a\u00b4-ya-w\u012b\u00b4-an man\u00b4-i-d\u014d\n My father is not an Indian not you are a spirit\n\n nin-g\u012b\u00b4-sis. Be-mai\u00b4-a-m\u012b\u00b4-nik ni\u00b4-dzh\u012d man\u00b4-i-d\u014d m\u012b-a-zh\u012d\u00b4-gwa\n son. Insomuch my fellow spirit now\n\n tsh\u00ed-g\u012d-a\u00b4-we-\u00e2n\u00b4. N\u014ds a-zh\u012d\u00b4-gwa a-s\u0113\u00b4-ma tshi\u00b4-a-t\u014d\u00b4-y\u0113k.\n as you are. My father now tobacco you shall put.\n\n A\u00b4-m\u012d-k\u016dn\u00b4-dem mi-\u0113\u00b4-ta \u00e2\u00b4-wi-dink\u00b4 dzhi-g\u014fsh\u00b4-kwi-t\u014dt\u00b4\n He speaks of only once to be able to do it\n\n wen\u00b4-dzhi-bi-m\u00e2\u00b4-di-zid\u00b4-o-ma\u00b4 a-g\u00e2\u00b4-wa bi-m\u00e2-d\u012d-z\u012dd\u00b4-mi-o-ma\u00b4;\n why he shall live here now that he scarcely lives;\n\n ni-dzh\u012d man\u00b4-i-d\u014d m\u00ed-a-zh\u012d\u00b4-gwa tsh\u00ed-g\u012d-w\u0115\u00b4-\u00e2n.\n my fellow spirit now I shall go home.\n\n The little bear boy (No. 17) was the one who did this. He then\n remained among the Indians (No. 18) and taught them the mysteries of\n the Grand Medicine (No. 19); and, after he had finished, he told his\n adopted father that as his mission had been fulfilled he was to return\n to his kindred spirits, for the Indians would have no need to fear\n sickness as they now possessed the Grand Medicine which would enable\n them to live. He also said that his spirit could bring a body to life\n but once, and he would now return to the sun from which they would\n feel his influence.\n\nThis is called Kw\u00ed-w\u012d-s\u0115ns\u00b4 w\u0115-d\u012b\u00b4-sh\u012d-tsh\u012b g\u0113-w\u012b-n\u012dp--\n\u201cLittle-boy-his-work.\u201d\n\nFrom subsequent information it was learned that the line No. 22 denotes\nthe earth, and that, being considered as one step in the course of\ninitiation into the Mid\u0113\u00b4wiwin, three others must be taken before a\ncandidate can be admitted. These steps, or rests, as they are\ndenominated (Nos. 23, 24, and 25), are typified by four distinct gifts\nof goods, which must be remitted to the Mid\u0113\u00b4 priests before the\nceremony can take place.\n\nNos. 18 and 19 are repetitions of the figures alluded to in the\ntradition (Nos. 16 and 17) to signify that the candidate must personate\nthe Makwa\u00b4 Man\u00b4id\u014d--Bear Spirit--when entering the Mid\u0113\u00b4wiwin (No. 19).\nNo. 20 is the Mid\u0113\u00b4 Man\u00b4id\u014d as Ki\u00b4tshi Man\u00b4id\u014d is termed by the Mid\u0113\u00b4\npriests. The presence of horns attached to the head is a common symbol\nof superior power found in connection with the figures of human and\ndivine forms in many Mid\u0113\u00b4 songs and other mnemonic records. No. 21\nrepresents the earth\u2019s surface, similar to that designated at No. 22.\n\nUpon comparing the preceding tradition of the creation of the Indians\nwith the following, which pertains to the descent to earth of\nMi\u00b4nab\u014d\u00b4zho, there appears to be some discrepancy, which could not be\nexplained by Sikas\u00b4sig\u0115, because he had forgotten the exact sequence of\nevents; but from information derived from other Mid\u0113\u00b4 it is evident that\nthere have been joined together two myths, the intervening circumstances\nbeing part of the tradition given below in connection with the narrative\nrelating to the chart on Pl. III A.\n\nThis chart, which was in possession of the Mille Lacs chief Bai\u0113\u00b4dzh\u0115k,\nwas copied by him from that belonging to his preceptor at La Pointe\nabout the year 1800, and although the traditions given by Sikas\u00b4sig\u0115 is\nsimilar to the one surviving at Red Lake, the diagram is an interesting\nvariant for the reason that there is a greater amount of detail in the\ndelineation of objects mentioned in the tradition.\n\nBy referring to Pl. IV it will be noted that the circle, No. 1,\nresembles the corresponding circle at the beginning of the record on Pl.\nIII, A, with this difference, that the four quarters of the globe\ninhabited by the Ani\u00b4shin\u00e2\u00b4b\u0113g are not designated between the cardinal\npoints at which the Otter appeared, and also that the central island,\nonly alluded to there (Pl. III A), is here inserted.\n\nThe correct manner of arranging the two pictorial records, Pls. III A\nand IV, is by placing the outline of the earth\u2019s surface (Pl. V, No. 21)\nupon the island indicated in Pl. IV, No. 6, so that the former stands\nvertically and at right angles to the latter; for the reason that the\nfirst half of the tradition pertains to the consultation held between\nKi\u00b4tshi Man\u00b4id\u014d and the four lesser spirits which is believed to have\noccurred above the earth\u2019s surface. According to Sikas\u00b4sig\u0115 the two\ncharts should be joined as suggested in the accompanying illustration,\nFig. 2.\n\n [Illustration: Fig. 2.--Sikas\u00b4sig\u0115\u2019s combined charts, showing descent\n of Min\u00b4ab\u014d\u00b4zho.]\n\n [Illustration: Plate VI.\n Ojibwa Facial Decoration.]\n\nSikas\u00b4sig\u0115\u2019s explanation of the Mille Lacs chart (Pl. IV) is\nsubstantially as follows:\n\n [Illustration: Fig. 3.--Origin of Ginseng.]\n\n When Mi\u00b4nab\u014d\u00b4zho descended to the earth to give to the Ani\u00b4shin\u00e2\u00b4b\u0113g\n the Mid\u0113\u00b4wiwin, he left with them this chart, Mid\u0113\u00b4wigwas\u00b4. Ki\u00b4tshi\n Man\u00b4id\u014d saw that his people on earth were without the means of\n protecting themselves against disease and death, so he sent\n Mi\u00b4nab\u014d\u00b4zho to give to them the sacred gift. Mi\u00b4nab\u014d\u00b4zho appeared over\n the waters and while reflecting in what manner he should be able to\n communicate with the people, he heard something laugh, just as an\n otter sometimes cries out. He saw something black appear upon the\n waters in the west (No. 2) which immediately disappeared beneath the\n surface again. Then it came up at the northern horizon (No. 3), which\n pleased Mi\u00b4nab\u014d\u00b4zho, as he thought he now had some one through whom he\n might convey the information with which he had been charged by Ki\u00b4tshi\n Man\u00b4id\u014d. When the black object disappeared beneath the waters at the\n north to reappear in the east (No. 4), Mi\u00b4nab\u014d\u00b4zho desired it would\n come to him in the middle of the waters, but it disappeared to make\n its reappearance in the south (No. 5), where it again sank out of\n sight to reappear in the west (No. 2), when Mi\u00b4nab\u014d\u00b4zho asked it to\n approach the center where there was an island (No. 6), which it did.\n This did Ni\u00b4g\u012dk, the Otter, and for this reason he is given charge of\n the first degree of the Mid\u0113\u00b4wiwin (Nos. 35 and 36) where his spirit\n always abides during initiation and when healing the sick.\n\n Then Ni\u00b4g\u012dk asked Mi\u00b4nab\u014d\u00b4zho, \u201cWhy do you come to this place?\u201d When\n the latter said, \u201cI have pity on the Ani\u00b4shin\u00e2\u00b4b\u0113g and wish to give\n them life; Ki\u00b4tshi Man\u00b4id\u014d gave me the power to confer upon them the\n means of protecting themselves against sickness and death, and through\n you I will give them the Mid\u0113\u00b4wiwin, and teach them the sacred rites.\u201d\n\n Then Mi\u00b4nab\u014d\u00b4zho built a Mid\u0113\u00b4wig\u00e2n in which he instructed the Otter\n in all the mysteries of the Mid\u0113\u00b4wiwin. The Otter sat before the door\n of the Mid\u0113\u00b4wig\u00e2n four days (Nos. 7, 8, 9, and 10), sunning himself,\n after which time he approached the entrance (No. 14), where his\n progress was arrested (No. 11) by seeing two bad spirits (Nos. 12 and\n 13) guarding it. Through the powers possessed by Mi\u00b4nab\u014d\u00b4zho he was\n enabled to pass these; when he entered the sacred lodge (No. 15), the\n first object he beheld being the sacred stone (No. 16) against which\n those who were sick were to be seated, or laid, when undergoing the\n ceremonial of restoring them to health. He next saw a post (No. 17)\n painted red with a green band around the top. A sick man would also\n have to pray to the stone and to the post, when he is within the\n Mid\u0113\u00b4wig\u00e2n, because within them would be the Mid\u0113\u00b4 spirits whose help\n he invoked. The Otter was then taken to the middle of the Mid\u0113\u00b4wig\u00e2n\n where he picked up the m\u012b\u00b4gis (No. 18) from among a heap of sacred\n objects which form part of the gifts given by Ki\u00b4tshi Man\u00b4id\u014d. The\n eight man\u00b4id\u014ds around the mid\u0113\u00b4wig\u00e2n (Nos. 19, 20, 21, 22, 23, 24, 25,\n and 26) were also sent by Ki\u00b4tshi Man\u00b4id\u014d to guard the lodge against\n the entrance of bad spirits.\n\nA life is represented by the line No. 27, the signification of the short\nlines (Nos. 28, 29, 30, and 31) denoting that the course of human\nprogress is beset by temptations and trials which may be the cause of\none\u2019s departure from such course of conduct as is deemed proper, and the\nbeliefs taught by the Mid\u0113\u00b4. When one arrives at middle age (No. 32) his\ncourse for the remaining period of life is usually without any special\nevents, as indicated by the plain line No. 27, extending from middle age\n(No. 32) to the end of one\u2019s existence (No. 33). The short lines at Nos.\n28, 29, 30, and 31, indicating departure from the path of propriety,\nterminate in rounded spots and signify, literally, \u201clecture places,\u201d\nbecause when a Mid\u0113\u00b4 feels himself failing in duty or vacillating in\nfaith he must renew professions by giving a feast and lecturing to his\nconfreres, thus regaining his strength to resist evil doing--such as\nmaking use of his powers in harming his kinsmen, teaching that which was\nnot given him by Ki\u00b4tshi Man\u00b4id\u014d through Mi\u00b4nab\u014d\u00b4zho, etc. His heart\nmust be cleansed and his tongue guarded.\n\nTo resume the tradition of the course pursued by the Otter, Sikas\u00b4sig\u0115\nsaid:\n\n The Otter then went round the interior of the Mid\u0113\u00b4wig\u00e2n (No. 34), and\n finally seated himself in the west, where Mi\u00b4nab\u014d\u00b4zho shot into his\n body the sacred m\u012b\u00b4gis, which was in his Mid\u0113\u00b4 bag. Then Mi\u00b4nab\u014d\u00b4zho\n said, \u201cThis is your lodge and you shall own it always (Nos. 35 and\n 36), and eight Mid\u0113\u00b4 Man\u00b4id\u014ds (Nos. 19-26) shall guard it during the\n night.\u201d\n\n The Otter was taken to the entrance (No. 37) of the second degree\n structure (No. 38), which he saw was guarded by two evil man\u00b4id\u014ds\n (Nos. 39 and 40), who opposed his progress, but who were driven away\n by Mi\u00b4nab\u014d\u00b4zho. When the Otter entered at the door he beheld the\n sacred stone (No. 41) and two posts (Nos. 42, 43), the one nearest to\n him being painted red with a green band around the top, and another at\n the middle, with a bunch of little feathers upon the top. The other\n post (No. 43) was painted red, with only a band of green at the top,\n similar to the first degree post. Nos. 44 and 45 are the places where\n sacred objects and gifts are placed. This degree of the Mid\u0113\u00b4wiwin is\n guarded at night by twelve Mid\u0113\u00b4 Man\u00b4id\u014ds (Nos. 46 to 57) placed there\n by Ki\u00b4tshi Man\u00b4id\u014d, and the degree is owned by the Thunder Bird as\n shown in Nos. 58, 59.\n\nThe circles (Nos. 60, 61, and 62) at either end of the outline of the\nstructure denoting the degree and beneath it are connected by a line\n(No. 63) as in the preceding degree, and are a mere repetition to denote\nthe course of conduct to be pursued by the Mid\u0113\u00b4. The points (Nos. 64,\n65, 66, and 67), at the termini of the shorter lines, also refer to the\nfeasts and lectures to be given in case of need.\n\nTo continue the informant\u2019s tradition:\n\n When the Otter had passed around the interior of the Mid\u0113\u00b4wig\u00e2n four\n times, he seated himself in the west and faced the degree post, when\n Mi\u00b4nab\u014d\u00b4zho again shot into his body the m\u012b\u00b4gis, which gave him\n renewed life. Then the Otter was told to take a \u201csweat bath\u201d once each\n day for four successive days, so as to prepare for the next degree.\n (This number is indicated at the rounded spots at Nos. 68, 69, 70,\n and 71.)\n\n The third degree of the Mid\u0113\u00b4wiwin (No. 72) is guarded during the day\n by two Mid\u0113\u00b4 spirits (Nos. 73, 74) near the eastern entrance, and by\n the Makwa\u00b4 Man\u00b4id\u014d within the inclosure (Nos. 75 and 76), and at night\n by eighteen Mid\u0113\u00b4 Man\u00b4id\u014ds (Nos. 77 to 94), placed there by Ki\u00b4tshi\n Man\u00b4id\u014d. When the Otter approached the entrance (No. 95) he was again\n arrested in his progress by two evil man\u00b4id\u014ds (Nos. 96 and 97), who\n opposed his admission, but Mi\u00b4nib\u014d\u00b4zho overcame them and the Otter\n entered. Just inside of the door, and on each side, the Otter saw a\n post (Nos. 98 and 99), and at the western door or exit two\n corresponding posts (Nos. 100 and 101). These symbolized the four legs\n of the Makwa\u00b4 Man\u00b4id\u014d, or Bear Spirit, who is the guardian by day and\n the owner of the third degree. The Otter then observed the sacred\n stone (No. 102) and the two heaps of sacred objects (Nos. 103 and 104)\n which Mi\u00b4nab\u014d\u00b4zho had deposited, and three degree posts (Nos. 105,\n 106, and 107), the first of which (No. 105) was a plain cedar post\n with the bark upon it, but sharpened at the top; the second (No. 106),\n a red post with a green band round the top and one about the middle,\n as in the second degree; and the third a cross (No. 107) painted red,\n each of the tips painted green. [The vertical line No. 108 was said to\n have no relation to anything connected with the tradition.] After the\n Otter had observed the interior of the Mid\u0113\u00b4wig\u00e2n he again made four\n circuits, after which he took his station in the west, where he seated\n himself, facing the sacred degree posts. Then Mi\u00b4nab\u014d\u00b4zho, for the\n third time, shot into his body the m\u012b\u00b4gis, thus adding to the powers\n which he already possessed, after which he was to prepare for the\n fourth degree of the Mid\u0113\u00b4wiwin.\n\nOther objects appearing upon the chart were subsequently explained as\nfollows:\n\n The four trees (Nos. 109, 110, 111, and 112), one of which is planted\n at each of the four corners of the Mid\u0113\u00b4wig\u00e2n, are usually cedar,\n though pine may be taken as a substitute when the former can not be\n had. The repetition of the circles Nos. 113, 114, and 115 and\n connecting line No. 116, with the short lines at Nos. 117, 118, 119,\n and 120, have the same signification as in the preceding two degrees.\n\n After the Otter had received the third degree he prepared himself for\n the fourth, and highest, by taking a steam bath once a day for four\n successive days (Nos. 121, 122, 123, and 124). Then, as he proceeded\n toward the Mid\u0113\u00b4wig\u00e2n he came to a wig\u00b4iwam made of brush (No. 179),\n which was the nest of Makwa\u00b4 Man\u00b4id\u014d, the Bear Spirit, who guarded the\n four doors of the sacred structure.\n\nThe four rows of spots have reference to the four entrances of the\nMid\u0113\u00b4wig\u00e2n of the fourth degree. The signification of the spots near the\nlarger circle, just beneath the \u201cBear\u2019s nest\u201d could not be explained by\nSikas\u00b4sig\u0115, but the row of spots (No. 117) along the horizontal line\nleading to the entrance of the inclosure were denominated steps, or\nstages of progress, equal to as many days--one spot denoting one\nday--which must elapse before the Otter was permitted to view the\nentrance.\n\n [Illustration: Fig. 4.--Peep-hole post.]\n\n When the Otter approached the fourth degree (No. 118) he came to a\n short post (No. 119) in which there was a small aperture. The post was\n painted green on the side from which he approached and red upon the\n side toward the Mid\u0113\u00b4wig\u00e2n [see Fig. 4.] But before he was permitted\n to look through it he rested and invoked the favor of Ki\u00b4tshi Man\u00b4id\u014d,\n that the evil man\u00b4id\u014ds might be expelled from his path. Then, when the\n Otter looked through the post, he saw that the interior of the\n inclosure was filled with Mid\u0113\u00b4 Man\u00b4idos, ready to receive him and to\n attend during his initiation. The two Mid\u0113\u00b4 Man\u00b4idos at the outside of\n the eastern entrance (Nos. 120 and 121) compelled the evil man\u00b4id\u014ds\n (Nos. 122 and 123) to depart and permit the Otter to enter at the door\n (No. 124). Then the Otter beheld the sacred stone (No. 125) and the\n five heaps of sacred objects which Minab\u014d\u00b4zho had deposited (Nos. 126,\n 127, 128, 129, and 130) near the four degree posts (Nos. 131, 132,\n 133, and 134). According to their importance, the first was painted\n red, with a green band about the top; the second was painted red, with\n two green bands, one at the top and another at the middle; the third\n consisted of a cross painted red, with the tips of the arms and the\n top of the post painted green; while the fourth was a square post, the\n side toward the east being painted white, that toward the south green,\n that toward the west red, and that toward the north black.\n\n The two sets of sticks (Nos. 135 and 136) near the eastern and western\n doors represent the legs of Makwa\u00b4 Man\u00b4id\u014d, the Bear Spirit. When the\n Otter had observed all these things he passed round the interior of\n the Mid\u0113\u00b4wig\u00e2n four times, after which he seated himself in the west,\n facing the degree posts, when Mi\u00b4nab\u014d\u00b4zho approached him and for the\n fourth time shot into his body the sacred m\u012b\u00b4gis, which gave him life\n that will endure always. Then Mi\u00b4nab\u014d\u00b4zho said to the Otter, \u201cThis\n degree belongs to Ki\u00b4tshi Man\u00b4ido, the Great Spirit (Nos. 137 and\n 138), who will always be present when you give the sacred rite to any\n of your people.\u201d At night the Mid\u0113\u00b4 Man\u00b4id\u014ds (Nos. 139 to 162) will\n guard the Mid\u0113\u00b4wig\u00e2n, as they are sent by Ki\u00b4tshi Man\u00b4ido to do so.\n The Bear\u2019s nest (Nos. 163 and 164) just beyond the northern and\n southern doors (Nos. 165 and 166) of the Mid\u0113\u00b4wig\u00e2n are the places\n where Makwa\u00b4 Man\u00b4id\u014d takes his station when guarding the doors.\n\n Then the Otter made a wig\u00b4iwam and offered four prayers (Nos. 167,\n 168, 169, and 170) for the rites of the Mid\u0113\u00b4wiwin, which Ki\u00b4tshi\n Man\u00b4id\u014d had given him.\n\n [Illustration: Plate VII.\n Ojibwa Facial Decoration.]\n\nThe following supplemental explanations were added by Sikas\u00b4sig\u0115, viz:\nThe four vertical lines at the outer angles of the lodge structure (Nos.\n171, 172, 173, and 174), and four similar ones on the inner corners\n(Nos. 175, 176, 177, and 178), represent eight cedar trees planted there\nby the Mid\u0113\u00b4 at the time of preparing the Mid\u0113\u00b4wig\u00e2n for the reception\nof candidates. The circles Nos. 179, 180, and 181, and the connecting\nline, are a reproduction of similar ones shown in the three preceding\ndegrees, and signify the course of a Mid\u0113\u2019s life--that it should be\nwithout fault and in strict accordance with the teachings of the\nMid\u0113\u00b4wiwin. The short lines, terminating in circles Nos. 182, 183, 184,\nand 185, allude to temptations which beset the Mid\u0113\u2019s path, and he\nshall, when so tempted, offer at these points feasts and lectures, or,\nin other words, \u201cprofessions of faith.\u201d The three lines Nos. 186, 187,\nand 188, consisting of four spots each, which radiate from the larger\ncircle at No. 179 and that before mentioned at No. 116, symbolize the\nfour bear nests and their respective approaches, which are supposed to\nbe placed opposite the four doors of the fourth degree; and it is\nobligatory, therefore, for a candidate to enter these four doors on\nhands and knees when appearing for his initiation and before he finally\nwaits to receive the concluding portion of the ceremony.\n\n [Illustration: Fig. 5.--Migration of \u00c2n\u00edshin\u00e2\u00b4beg.]\n\nThe illustration presented in Fig. 5 is a reduced copy of a drawing made\nby Sikas\u00b4sig\u0115 to represent the migration of the Otter toward the west\nafter he had received the rite of the Mid\u0113\u00b4wiwin. No. 1 refers to the\ncircle upon the large chart on Pl. III in A, No. 1, and signifies the\nearth\u2019s surface as before described. No. 2 in Fig. 5 is a line\nseparating the history of the Mid\u0113\u00b4wiwin from that of the migration as\nfollows: When the Otter had offered four prayers, as above mentioned,\nwhich fact is referred to by the spot No. 3, he disappeared beneath the\nsurface of the water and went toward the west, whither the Ani\u00b4shin\u00e2\u00b4b\u0113g\nfollowed him, and located at Ottawa Island (No. 4). Here they erected\nthe Mid\u0113\u00b4wig\u00e2n and lived for many years. Then the Otter again\ndisappeared beneath the water, and in a short time reappeared at\nA\u00b4wiat\u00b4ang (No. 5), when the Mid\u0113\u00b4wig\u00e2n was again erected and the sacred\nrites conducted in accordance with the teachings of Mi\u00b4nab\u014d\u00b4zho. Thus\nwas an interrupted migration continued, the several resting places being\ngiven below in their proper order, at each of which the rites of the\nMid\u0113\u00b4wiwin were conducted in all their purity. The next place to locate\nat was Mi\u00b4shenama\u00b4kinagung-- Mackinaw (No. 6); then Ne\u00b4mikung (No. 7);\nKiwe\u00b4winang\u00b4 (No. 8); B\u00e2wating-- Sault Ste. Marie (No. 9); Tshiwi\u00b4towi\u00b4\n(No. 10); Nega\u00b4wadzh\u0115\u00b4\u016d-- Sand Mountain (No. 11), northern shore of Lake\nSuperior; Mi\u00b4nisa\u00b4w\u012dk [Mi\u00b4nisa\u00b4bikk\u0103ng]-- Island of rocks (No. 12);\nKawa\u00b4sitsh\u012d\u016dwongk-- Foaming rapids (No. 13); Mush\u00b4kisi\u00b4wi\n[Mash\u00b4kisi\u00b4bi]-- Bad River (No. 14); Shagaw\u00e2mikongk--\nLong-sand-bar-beneath-the-surface (No. 15); Wikwe\u00b4d\u00e2\u207fwongg\u00e2\u207f-- Sandy Bay\n(No. 16); Ne\u00e2\u00b4shiwikongk-- Cliff Point (No. 17); Net\u00e2\u207f\u00b4waya\u207f\u00b4sink--\nLittle point-of-sand-bar (No. 18); A\u207f\u00b4nibi\u207fs-- Little elm tree\n(No. 19); Wikup\u00b4bi\u207fmi\u207fsh-literally, Little-island-basswood (No. 20);\nMakubi\u207f\u00b4mi\u207fsh-- Bear Island (No. 21); Sha\u00b4geski\u00b4ke\u00b4dawan\u00b4ga (No. 22);\nNi\u00b4wigwas\u00b4sikongk-- The place where bark is peeled (No. 23);\nTa\u00b4pakwe\u00b4\u012dkak [Sa\u00b4apakwe\u00b4shkwaokongk]--\nThe-place-where-lodge-bark-is-obtained (No. 24); Ne\u00b4uwesak\u00b4kudeze\u00b4bi\n[Ne\u00b4wisaku\u00b4desi\u00b4bi\u207f]-- Point-deadwood-timber river (No. 25);\nA\u207fnibi\u00b4kanzi\u00b4bi [modern name, \u00c2sh\u00b4kiba\u00b4gisi\u00b4bi], given respectively as\nFish spawn River and Green leaf River (No. 26).\n\nThis last-named locality is said to be Sandy Lake, Minnesota, where the\nOtter appeared for the last time, and where the Mid\u0113\u00b4wig\u00e2n was finally\nlocated. From La Pointe, as well as from Sandy Lake, the Ojibwa claim to\nhave dispersed in bands over various portions of the territory, as well\nas into Wisconsin, which final separation into distinct bodies has been\nthe chief cause of the gradual changes found to exist in the ceremonies\nof the Mid\u0113\u00b4wiwin.\n\nAccording to Sikas\u00b4sig\u0115, the above account of the initiation of the\nOtter, by Mi\u00b4nabo\u00b4zho, was adopted as the course of initiation by the\nMid\u0113\u00b4 priests of the Mille Lacs Society, when he himself received the\nfirst degree, 1830. At that time a specific method of facial decoration\nwas pursued by the priests of the respective degrees (Pl. VI), each\nadopting that pertaining to the highest degree to which he was entitled,\nviz:\n\n_First degree._--A broad band of green across the forehead and a narrow\nstripe of vermilion across the face, just below the eyes.\n\n_Second degree._--A narrow stripe of vermilion across the temples, the\neyelids, and the root of the nose, a short distance above which is a\nsimilar stripe of green, then another of vermilion, and above this again\none of green.\n\n_Third degree._--Red and white spots are daubed all over the face, the\nspots being as large as can be made by the finger tips in applying the\ncolors.\n\n_Fourth degree._--Two forms of decoration were admissible; for the\nfirst, the face was painted with vermilion, with a stripe of green\nextending diagonally across it from the upper part of the left temporal\nregion to the lower part of the right cheek; for the second, the face\nwas painted red with two short, horizontal parallel bars of green across\nthe forehead. Either of these was also employed as a sign of mourning by\none whose son has been intended for the priesthood of the Mid\u0113\u00b4wiwin,\nbut special reference to this will be given in connection with the\nceremony of the Dzhibai\u00b4 Mid\u0113\u00b4wig\u00e2n, or Ghost Society.\n\nOn Pl. VIII is presented a reduced copy of the Mid\u0113\u00b4 chart made by\nOjibwa, a Mid\u0113\u00b4 priest of the fourth degree and formerly a member of the\nsociety of the Sandy Lake band of the Mississippi Ojibwa. The\nillustration is copied from his own chart which he received in 1833 in\nimitation of that owned by his father, Me\u00b4toshi\u00b4k\u014d\u207fsh; and this last\nhad been received from Lake Superior, presumably La Pointe, many years\nbefore.\n\nThe illustration of the four degrees are here represented in profile,\nand shows higher artistic skill than the preceding copies from Red Lake,\nand Mille Lacs.\n\nThe information given by Ojibwa, regarding the characters is as follows:\n\n When Ki\u00b4tshi Man\u00b4id\u014d had decided to give to the Ani\u00b4shin\u00e2\u00b4b\u0113g the\n rites of the Mid\u0113\u00b4wiwin, he took his Mid\u0113\u00b4 drum and sang, calling upon\n the other Man\u00b4id\u014ds to join him and to hear what he was going to do.\n No. 1 represents the abode in the sky of Ki\u00b4tshi Man\u00b4id\u014d, No. 2,\n indicating the god as he sits drumming, No. 3. the small spots\n surrounding the drum denoting the m\u012b\u00b4gis with which everything about\n him is covered. The Mid\u0113\u00b4 Man\u00b4id\u014ds came to him in his Mid\u0113\u00b4wig\u00e2n (No.\n 4), eleven of which appear upon the inside of that structure, while\n the ten--all but himself--upon the outside (Nos. 5 to 14) are\n represented as descending to the earth, charged with the means of\n conferring upon the Ani\u00b4shin\u00e2b\u0113\u00b4g the sacred rite. In the Mid\u0113\u00b4wig\u00e2n\n (No. 4) is shown also the sacred post (No. 15) upon which is perched\n K\u014f-ko\u00b4k\u014f-\u014d--the Owl (No. 16). The line traversing the structure, from\n side to side, represents the trail leading through it, while the two\n rings (Nos. 17 and 18) upon the right side of the post indicate\n respectively the spot where the presents are deposited and the sacred\n stone--this according to modern practices.\n\n When an Indian is prepared to receive the rights of initiation he\n prepares a wig\u00b4iwam (No. 19) in which he takes a steam bath once each\n day for four successive days. The four baths and four days are\n indicated by the number of spots at the floor of the lodge,\n representing stones. The instructors, employed by him, and the\n officiating priests of the society are present, one of which (No. 20)\n may be observed upon the left of the wig\u00b4iwam in the act of making an\n offering of smoke, while the one to the right (No. 21) is drumming and\n singing. The four officiating priests are visible to either side of\n the candidate within the structure. The wig\u00b4iwams (Nos. 22, 23, 24,\n and 25) designate the village habitations.\n\n In the evening of the day preceding the initiation, the candidate (No.\n 26) visits his instructor (No. 27) to receive from him final\n directions as to the part to be enacted upon the following day. The\n candidate is shown in the act of carrying with him his pipe, the\n offering of tobacco being the most acceptable of all gifts. His\n relatives follow and carry the goods and other presents, some of which\n are suspended from the branches of the Mid\u0113\u00b4 tree (No. 28) near the\n entrance of the first degree structure. The instructor\u2019s wig\u00b4iwam is\n shown at No. 29, the two dark circular spots upon the floor showing\n two of the seats, occupied by instructor and pupil. The figure No. 27\n has his left arm elevated, denoting that his conversation pertains to\n Ki\u00b4tshi Man\u00b4id\u014d, while in his right hand he holds his Mid\u0113\u00b4 drum. Upon\n the following morning the Mid\u0113\u00b4 priests, with the candidate in advance\n (No. 30), approach and enter the Mid\u0113\u00b4wig\u00e2n and the initiation begins.\n No. 31 is the place of the sacred drum and those who are detailed to\n employ the drum and rattles, while No. 32 indicates the officiating\n priests; No. 33 is the degree post, surmounted by K\u014f-ko\u00b4-k\u014f-\u014d\u00b4, the\n Owl (No. 34). The post is painted with vermilion, with small white\n spots all over its surface, emblematic of the m\u012b\u00b4gis shell. The line\n (No. 35) extending along the upper portion of the inclosure represents\n the pole from which are suspended the robes, blankets, kettles, etc.,\n which constitute the fee paid to the society for admission.\n\n This degree is presided over and guarded by the Panther Man\u00b4id\u014d.\n\n When the candidate has been able to procure enough gifts to present to\n the society for the second degree, he takes his drum and offers chants\n (No. 35) to Ki\u00b4tshi Man\u00b4id\u014d for success. Ki\u00b4tshi Man\u00b4id\u014d himself is\n the guardian of the second degree and his footprints are shown in No.\n 36. No. 37 represents the second degree inclosure, and contains two\n sacred posts (Nos. 38 and 39), the first of which is the same as that\n of the first degree, the second being painted with white clay, bearing\n two bands of vermilion, one about the top and one near the middle. A\n small branch near the top is used, after the ceremony is over, to hang\n the tobacco pouch on. No. 40 represents the musicians and attendants;\n No. 41 the candidate upon his knees; while Nos. 42, 43, 44, and 45\n pictures the officiating priests who surround him. The horizontal pole\n (No. 46) has presents of robes, blankets, and kettles suspended from\n it.\n\n When a candidate is prepared to advance to the third degree (No. 47)\n he personates Makwa\u00b4 Man\u00b4id\u014d, who is the guardian of this degree, and\n whose tracks (No. 48) are visible. The assistants are visible upon the\n interior, drumming and dancing. There are three sacred posts, the\n first (No. 49) is black, and upon this is placed K\u014f-ko\u00b4-k\u014f-\u014d\u00b4--the\n Owl; the second (No. 50) is painted with white clay and has upon the\n top the effigy of an owl; while the third (No. 51) is painted with\n vermilion, bearing upon the summit the effigy of an Indian. Small\n wooden effigies of the human figure are used by the Mid\u0113\u00b4 in their\n tests of the proof of the genuineness and sacredness of their\n religion, which tests will be alluded to under another caption. The\n horizontal rod (No. 52), extending from one end of the structure to\n the other, has suspended from it the blankets and other gifts.\n\n The guardian of the fourth degree is Maka\u00b4no--the Turtle--as he\n appears (No. 53) facing the entrance of the fourth degree (No. 54).\n Four sacred posts are planted in the fourth degree; the first (No.\n 55), being painted white upon the upper half and green upon the lower;\n the second (No. 56) similar; the third (No. 57) painted red, with a\n black spiral line extending from the top to the bottom, and upon which\n is placed K\u014f-ko\u00b4-k\u014f-\u014d\u00b4--the Owl; and the fourth (No. 58), a cross, the\n arms and part of the trunk of which is white, with red spots--to\n designate the sacred m\u012b\u00b4gis--the lower half of the trunk cut square,\n the face toward the east painted red, the south green, the west white,\n and the north black. The spot (No. 59) at the base of the cross\n signifies the place of the sacred stone, while the human figures (No.\n 60) designate the participants, some of whom are seated near the wall\n of the inclosure, whilst others are represented as beating the drum.\n Upon the horizontal pole (No. 61) are shown the blankets constituting\n gifts to the society.\n\n [Illustration: Plate VIII.\n Ojibwa\u2019s Record.]\n\nThe several specific methods of facial decoration employed (Pl. VII),\naccording to Ojibwa\u2019s statement, are as follows:\n\n_First degree._--One stripe of vermilion across the face, from near the\nears across the tip of the nose.\n\n_Second degree._--One stripe as above, and another across the eyelids,\ntemples, and the root of the nose.\n\n_Third degree._--The upper half of the face is painted green and the\nlower half red.\n\n_Fourth degree._--The forehead and left side of the face, from the outer\ncanthus of the eye downward, is painted green; four spots of vermilion\nare made with the tip of the finger upon the forehead and four upon the\ngreen surface of the left cheek. In addition to this, the plumes of the\ngolden eagle, painted red, are worn upon the head and down the back.\nThis form of decoration is not absolutely necessary, as the expense of\nthe \u201cwar bonnet\u201d places it beyond the reach of the greater number of\npersons.\n\nBefore proceeding further with the explanation of the Mide\u00b4 records it\nmay be of interest to quote the traditions relative to the migration of\nthe Ani\u00b4shin\u00e2\u00b4b\u0113g, as obtained by Mr. Warren previous to 1853. In his\nreference to observing the rites of initiation he heard one of the\nofficiating priests deliver \u201ca loud and spirited harangue,\u201d of which the\nfollowing words[12] caught his attention:\n\n \u201cOur forefathers were living on the great salt water toward the rising\n sun, the great Megis (seashell) showed itself above the surface of the\n great water and the rays of the sun for a long time period were\n reflected from its glossy back. It gave warmth and light to the\n An-ish-in-aub-ag (red race). All at once it sank into the deep, and\n for a time our ancestors were not blessed with its light. It rose to\n the surface and appeared again on the great river which drains the\n waters of the Great Lakes, and again for a long time it gave life to\n our forefathers and reflected back the rays of the sun. Again it\n disappeared from sight and it rose not till it appeared to the eyes of\n the An-ish-in-aub-ag on the shores of the first great lake. Again it\n sank from sight, and death daily visited the wigiwams of our\n forefathers till it showed its back and reflected the rays of the sun\n once more at Bow-e-ting (Sault Ste. Marie). Here it remained for a\n long time, but once more, and for the last time, it disappeared, and\n the An-ish-in-aub-ag was left in darkness and misery, till it floated\n and once more showed its bright back at Mo-ning-wun-a-kaun-ing (La\n Pointe Island), where it has ever since reflected back the rays of the\n sun and blessed our ancestors with life, light, and wisdom. Its rays\n reach the remotest village of the widespread Ojibways.\u201d As the old man\n delivered this talk he continued to display the shell, which he\n represented as an emblem of the great megis of which he was speaking.\n\n A few days after, anxious to learn the true meaning of this allegory,\n * * * I requested him to explain to me the meaning of his Me-da-we\n harangue.\n\n After filling his pipe and smoking of the tobacco I had presented he\n proceeded to give me the desired information, as follows:\n\n \u201cMy grandson,\u201d said he, \u201cthe megis I spoke of means the Me-da-we\n religion. Our forefathers, many string of lives ago, lived on the\n shores of the great salt water in the east. Here, while they were\n suffering the ravages of sickness and death, the Great Spirit, at the\n intercession of Man-a-bo-sho, the great common uncle of the\n An-ish-in-aub-ag, granted them this rite, wherewith life is restored\n and prolonged. Our forefathers moved from the shores of the great\n water and proceeded westward.\n\n \u201cThe Me-da-we lodge was pulled down, and it was not again erected till\n our forefathers again took a stand on the shores of the great river\n where Mo-ne-aung (Montreal) now stands.\n\n \u201cIn the course of time this town was again deserted, and our\n forefathers, still proceeding westward, lit not their fires till they\n reached the shores of Lake Huron, where again the rites of the\n Me-da-we were practiced.\n\n \u201cAgain these rites were forgotten, and the Me-da-we lodge was not\n built till the Ojibways found themselves congregated at Bow-e-ting\n (outlet of Lake Superior), where it remained for many winters. Still\n the Ojibways moved westward, and for the last time the Me-da-we lodge\n was erected on the island of La Pointe, and here, long before the pale\n face appeared among them, it was practiced in its purest and most\n original form. Many of our fathers lived the full term of life granted\n to mankind by the Great Spirit, and the forms of many old people were\n mingled with each rising generation. This, my grandson, is the meaning\n of the words you did not understand; they have been repeated to us by\n our fathers for many generations.\u201d\n\n [Footnote 12: Op. cit., p. 78 et seq.]\n\nIn the explanation of the chart obtained at Red Lake, together with the\ntradition, reference to the otter, as being the most sacred emblem of\nsociety, is also verified in a brief notice of a tradition by Mr.\nWarren,[13] as follows:\n\n There is another tradition told by the old men of the Ojibway village\n of Fond du Lac, Lake Superior, which tells of their former residence\n on the shores of the great salt water. It is, however, so similar in\n character to the one I have related that its introduction here would\n only occupy unnecessary space. The only difference between the two\n traditions is that the otter, which is emblematical of one of the four\n Medicine Spirits who are believed to preside over the Midawe rites, is\n used in one in the same figurative manner as the seashell is used in\n the other, first appearing to the ancient An-ish-in-aub-ag from the\n depths of the great salt water, again on the river St. Lawrence, then\n on Lake Huron at Sault Ste. Marie, again at La Pointe, but lastly at\n Fond du Lac, or end of Lake Superior, where it is said to have forced\n the sand bank at the mouth of the St. Louis River. The place is still\n pointed out by the Indians where they believe the great otter broke\n through.\n\n [Footnote 13: Op. cit., p. 81.]\n\nIt is affirmed by the Indians that at Sault Ste. Marie some of the\nOjibwa separated from the main body of that tribe and traversed the\ncountry along the northern shore of Lake Superior toward the west. These\nhave since been known of as the \u201cBois Forts\u201d (hardwood people or timber\npeople), other bands being located at Pigeon River, Rainy Lake, etc.\nAnother separation occurred at La Pointe, one party going toward Fond du\nLac and westward to Red Lake, where they claim to have resided for more\nthan three hundred years, while the remainder scattered from La Pointe\nwestward and southwestward, locating at favorable places throughout the\ntimbered country. This early dismemberment and long-continued separation\nof the Ojibwa nation accounts, to a considerable extent, for the several\nversions of the migration and the sacred emblems connected with the\nMid\u0113\u00b4wiwin, the northern bands generally maintaining their faith in\nfavor of the Otter as the guide, while the southern bodies are almost\nentirely supporters of the belief in the great m\u012b\u00b4gis.\n\nOn account of the independent operations of the Mid\u0113\u00b4 priests in the\nvarious settlements of the Ojibwa, and especially because of the slight\nintercourse between those of the northern and southern divisions of the\nnation, there has arisen a difference in the pictographic representation\nof the same general ideas, variants which are frequently not recognized\nby Mid\u0113\u00b4 priests who are not members of the Mid\u0113\u00b4wiwin in which these\nmnemonic charts had their origin. As there are variants in the\npictographic delineation of originally similar ideas, there are also\ncorresponding variations in the traditions pertaining to them.\n\n [Illustration: Fig. 6.--Birch-bark record, from White Earth.]\n\nThe tradition relating to Mi\u00b4nab\u014d\u00b4zho and the sacred objects received\nfrom Ki\u00b4tshi Man\u00b4id\u014d for the Ani\u00b4shin\u00e2\u00b4b\u0113g is illustrated in Fig. 6,\nwhich is a reproduction of a chart preserved at White Earth. The record\nis read from left to right. No. 1 represents Mi\u00b4nab\u014d\u00b4zho, who says of\nthe adjoining characters representing the members of the Mid\u0113\u00b4wiwin:\n\u201cThey are the ones, they are the ones, who put into my heart the life.\u201d\nMi\u00b4nab\u014d\u00b4zho holds in his left hand the sacred Mid\u0113\u00b4 sack, or\npin-ji\u00b4-gu-s\u00e2n\u00b4. Nos. 2 and 3 represent the drummers. At the sound of\nthe drum all the Mid\u0113\u00b4 rise and become inspired, because Ki\u00b4tshi Man\u00b4id\u014d\nis then present in the wig\u00b4iwam. No. 4 denotes that women also have the\nprivilege of becoming members of the Mid\u0113\u00b4wiwin. The figure holds in the\nleft hand the Mid\u0113\u00b4 sack, made of a snake skin. No. 5 represents the\nTortoise, the guardian spirit who was the giver of some of the sacred\nobjects used in the rite. No. 6, the Bear, also a benevolent Man\u00b4id\u014d,\nbut not held in so great veneration as the Tortoise. His tracks are\nvisible in the Mid\u0113\u00b4wiwin. No. 7, the sacred Mid\u0113\u00b4 sack or\npin-ji\u00b4-gu-s\u00e2n\u00b4, which contains life, and can be used by the Mid\u0113\u00b4 to\nprolong the life of a sick person. No. 8 represents a Dog, given by the\nMid\u0113\u00b4 Man\u00b4id\u014ds to Mi\u00b4nab\u014d\u00b4zho as a companion.\n\nSuch was the interpretation given by the owner of the chart, but the\ninformant was unconsciously in error, as has been ascertained not only\nfrom other Mid\u0113\u00b4 priests consulted with regard to the true meaning, but\nalso in the light of later information and research in the\nexemplification of the ritual of the Mid\u0113\u00b4wiwin.\n\nMi\u00b4nab\u014d\u00b4zho did not receive the rite from any Mid\u0113\u00b4 priests (Nos. 2 and\n5), but from Ki\u00b4tshi Man\u00b4id\u014d. Women are not mentioned in any of the\nearlier traditions of the origin of the society, neither was the dog\ngiven to Mi\u00b4nab\u014d\u00b4zho, but Mi\u00b4nab\u014d\u00b4zho gave it to the Ani\u00b4shin\u00e2\u00b4b\u0113g.\n\nThe chart, therefore, turns out to be a mnemonic song similar to others\nto be noted hereafter, and the owner probably copied it from a chart in\nthe possession of a stranger Mid\u0113\u00b4, and failed to learn its true\nsignification, simply desiring it to add to his collection of sacred\nobjects and to gain additional respect from his confr\u00e8res and admirers.\n\n [Illustration: Fig. 7.--Birch-bark record, from Red Lake.]\n\n [Illustration: Fig. 8.--Birch-bark record, from Red Lake.]\n\nTwo similar and extremely old birch-bark mnemonic songs were found in\nthe possession of a Mid\u0113\u00b4 at Red Lake. The characters upon these are\nalmost identical, one appearing to be a copy of the other. These are\nreproduced in Figs. 7 and 8. By some of the Mid\u0113\u00b4 Esh\u00b4gib\u014d\u00b4ga takes the\nplace of Mi\u00b4nab\u014d\u00b4zho as having originally received the Mid\u0113\u00b4wiwin from\nKi\u00b4tshi Man\u00b4id\u014d, but it is believed that the word is a synonym or a\nsubstitute based upon some reason to them inexplicable. These figures\nwere obtained in 1887, and a brief explanation of them given in the\nAmerican Anthropologist.[14] At that time I could obtain but little\ndirect information from the owners of the records, but it has since been\nascertained that both are mnemonic songs pertaining to Mi\u00b4nab\u014d\u00b4zho, or\nrather Eshgib\u014d\u00b4ga, and do not form a part of the sacred records of the\nMid\u0113\u00b4wiwin, but simply the pictographic representation of the\npossibilities and powers of the alleged religion. The following\nexplanation of Figs. 7 and 8 is reproduced from the work just cited. A\nfew annotations and corrections are added. The numbers apply equally to\nboth illustrations:\n\n No. 1, represents Esh\u00b4gib\u014d\u00b4ga, the great uncle of the Ani\u00b4shin\u00e2\u00b4b\u0113g,\n and receiver of the Mid\u0113\u00b4wiwin.\n\n No. 2, the drum and drumsticks used by Esh\u00b4gib\u014d\u00b4ga.\n\n No. 3, a bar or rest, denoting an interval of time before the song is\n resumed.\n\n No. 4, the pin-ji\u00b4-gu-s\u00e2n\u00b4 or sacred Mid\u0113\u00b4 sack. It consists of an\n otter skin, and is the m\u012b\u00b4gis or sacred symbol of the Mid\u0113\u00b4wig\u00e2n.\n\n No. 5. a Mid\u0113\u00b4 priest, the one who holds the m\u012b\u00b4gis while chanting the\n Mid\u0113\u00b4 song in the Mid\u0113\u00b4wig\u00e2n. He is inspired, as indicated by the\n line extending from the heart to the mouth.\n\n No. 6, denotes that No. 5 is a member of the Mid\u0113\u00b4wiwin. This\n character, with the slight addition of lines extending upward from\n the straight top line, is usually employed by the more southern\n Ojibwa to denote the wig\u00b4iwam of a J\u0115ss\u00b4akk\u012bd\u00b4, or jugglery.\n\n No. 7, is a woman, and signifies that women may also be admitted to\n the Mid\u0113\u00b4wiwin.\n\n No. 8, a pause or rest.\n\n No. 9, a snake-skin pin-ji\u00b4-gu-s\u00e2n\u00b4 possessing the power of giving\n life. This power is indicated by the lines radiating from the head,\n and the back of the skin.\n\n No. 10, represents a woman.\n\n No. 11, is another illustration of the m\u012b\u00b4gis, or otter.\n\n No. 12, denotes a priestess who is inspired, as shown by the line\n extending from the heart to the mouth in Fig. 7, and simply showing\n the heart in Fig. 6. In the latter she is also empowered to cure\n with magic plants.\n\n No. 13, in Fig. 7, although representing a Mid\u0113\u00b4 priest, no\n explanation was given.\n\n [Footnote 14: Vol. 1, No. 3, 1888, p. 216, Figs. 2 and 3.]\n\n [Illustration: Fig. 9.--Esh\u00b4gib\u014d\u00b4ga.]\n\nFig. 9 is presented as a variant of the characters shown in No. 1 of\nFigs. 7 and 8. The fact that this denotes the power of curing by the use\nof magic plants would appear to indicate an older and more appropriate\nform than the delineation of the bow and arrows, as well as being more\nin keeping with the general rendering of the tradition.\n\nMID\u0112\u00b4WIG\u00c2N.\n\nInitiation into the Mid\u0113\u00b4wiwin or Mid\u0113\u00b4 Society is, at this time,\nperformed during the latter part of summer. The ceremonies are performed\nin public, as the structure in which they are conducted is often loosely\nconstructed of poles with intertwined branches and leaves, leaving the\ntop almost entirely exposed, so that there is no difficulty in observing\nwhat may transpire within. Furthermore, the ritual is unintelligible to\nthe uninitiated, and the important part of the necessary information is\ngiven to the candidate in a preceptor\u2019s wig\u00b4iwam.\n\nTo present intelligibly a description of the ceremonial of initiation as\nit occurred at White Earth, Minnesota, it will be necessary to first\ndescribe the structure in which it occurs, as well as the sweat lodge\nwith which the candidate has also to do.\n\n [Illustration: Fig. 10.--Diagram of Mid\u0113\u00b4wig\u00e2n of the first degree.]\n\nThe Mid\u0113\u00b4wig\u00e2n, i.e., Mid\u0113\u00b4wig\u00b4iwam, or, as it is generally designated\n\u201cGrand Medicine Lodge,\u201d is usually built in an open grove or clearing;\nit is a structure measuring about 80 feet in length by 20 in width,\nextending east and west with the main entrance toward that point of the\ncompass at which the sun rises. The walls consist of poles and saplings\nfrom 8 to 10 feet high, firmly planted in the ground, wattled with short\nbranches and twigs with leaves. In the east and west walls are left open\nspaces, each about 4 feet wide, used as entrances to the inclosure. From\neach side of the opening the wall-like structure extends at right angles\nto the end wall, appearing like a short hallway leading to the\ninclosure, and resembles double doors opened outward. Fig. 10 represents\na ground plan of the Mid\u0113\u00b4wig\u00e2n, while Fig. 11 shows an interior view.\nSaplings thrown across the top of the structure serve as rafters, upon\nwhich are laid branches with leaves, and pieces of bark, to sufficiently\nshade the occupants from the rays of the sun. Several saplings extend\nacross the inclosure near the top, while a few are attached to these so\nas to extend longitudinally, from either side of which presents of\nblankets, etc., may be suspended. About 10 feet from the main entrance a\nlarge flattened stone, measuring more than a foot in diameter, is placed\nupon the ground. This is used when subjecting to treatment a patient;\nand at a corresponding distance from the western door is planted the\nsacred Mid\u0113\u00b4 post of cedar, that for the first degree being about 7 feet\nin height and 6 or 8 inches in diameter. It is painted red, with a band\nof green 4 inches wide around the top. Upon the post is fixed the\nstuffed body of an owl. Upon that part of the floor midway between the\nstone and the Mid\u0113\u00b4 post is spread a blanket, upon which the gifts and\npresents to the society are afterward deposited. A short distance from\neach of the outer angles of the structure are planted cedar or pine\ntrees, each about 10 feet in height.\n\n [Illustration: Fig. 11.--Interior of Mid\u0113\u00b4wig\u00e2n.]\n\nAbout a hundred yards east of the main entrance is constructed a\nwig\u00b4iwam or sweat lodge, to be used by the candidate, both to take his\nvapor baths and to receive final instructions from his preceptor.\n\nThis wig\u00b4iwam is dome-shaped measures about 10 feet in diameter and 6\nfeet high in the middle, with an opening at the top which can be readily\ncovered with a piece of bark. The framework of the structure consists of\nsaplings stuck into the ground, the tops being bent over to meet others\nfrom the opposite side. Other thin saplings are then lashed horizontally\nto the upright ones so as to appear like hoops, decreasing in size as\nthe summit is reached. They are secured by using strands of basswood\nbark. The whole is then covered with pieces of birchbark--frequently the\nbark of the pine is used--leaving a narrow opening on the side facing\nthe Mid\u0113\u00b4wig\u00e2n, which may be closed with an adjustable flap of bark or\nblankets.\n\nThe space between the Mid\u0113\u00b4wig\u00e2n and the sweat lodge must be kept clear\nof other temporary shelters, which might be placed there by some of the\nnumerous visitors attending the ceremonies.\n\n\nFIRST DEGREE.\n\nPREPARATORY INSTRUCTION.\n\nWhen the candidate\u2019s application for reception into the Mid\u0113\u00b4wiwin has\nbeen received by one of the officiating priests, he calls upon the three\nassisting Mid\u0113\u00b4, inviting them to visit him at his own wig\u00b4iwam at a\nspecified time. When the conference takes place, tobacco, which has been\npreviously furnished by the candidate, is distributed and a smoke\noffering made to Ki\u00b4tshi Man\u00b4id\u014d, to propitiate his favor in the\ndeliberations about to be undertaken. The host then explains the object\nof the meeting, and presents to his auditors an account of the\ncandidate\u2019s previous life; he recounts the circumstances of his fast and\ndreams, and if the candidate is to take the place of a lately deceased\nson who had been prepared to receive the degree, the fact is mentioned,\nas under such circumstances the forms would be different from the\nordinary method of reception into the society. The subject of presents\nand gifts to the individual members of the society, as well as those\nintended to be given as a fee to the officiating priests, is also\ndiscussed; and lastly, if all things are favorable to the applicant, the\nselection of an instructor or preceptor is made, this person being\nusually appointed from among these four priests.\n\nWhen the conference is ended the favorable decision is announced to the\napplicant, who acknowledges his pleasure by remitting to each of the\nfour priests gifts of tobacco. He is told what instructor would be most\nacceptable to them, when he repairs to the wig\u00b4iwam of the person\ndesignated and informs him of his wish and the decision of the Mid\u0113\u00b4\ncouncil.\n\nThe designated preceptor arranges with his pupil to have certain days\nupon which the latter is to call and receive instruction and acquire\ninformation. The question of remuneration being settled, tobacco is\nfurnished at each sitting, as the Mid\u0113\u00b4 never begins his lecture until\nafter having made a smoke-offering, which is done by taking a whiff and\npointing the stem to the east; then a whiff, directing the stem to the\nsouth; another whiff, directing the stem to the west; then a whiff and a\nsimilar gesture with the stem to the north; another whiff is taken\nslowly and with an expression of reverence, when the stem is pointed\nforward and upward as an offering to Ki\u00b4tshi Man\u00b4id\u014d; and finally, after\ntaking a similar whiff, the stem is pointed forward and downward toward\nthe earth as an offering to Nok\u014d\u00b4mis, the grandmother of the universe,\nand to those who have passed before. After these preliminaries, the\ncandidate receives at each meeting only a small amount of information,\nbecause the longer the instruction is continued daring the season before\nthe meeting at which it is hoped the candidate may be admitted the\ngreater will be the fees; and also, in order that the instruction may be\nlooked upon with awe and reverence, most of the information imparted is\nfrequently a mere repetition, the ideas being clothed in ambiguous\nphraseology. The Mid\u0113\u00b4 drum (Fig. 12 _a_) differs from the drum commonly\nused in dances (Fig. 12 _b_) in the fact that it is cylindrical,\nconsisting of an elongated kettle or wooden vessel, or perhaps a section\nof the hollow trunk of a tree about 10 inches in diameter and from 18 to\n20 inches in length, over both ends of which rawhide is stretched while\nwet, so that upon drying the membrane becomes hard and tense, producing,\nwhen beaten, a very hard, loud tone, which may be heard at a great\ndistance.\n\n [Illustration: Fig. 12.--Ojibwa drums.]\n\nFrequently, however, water is put into the bottom of the drum and the\ndrum-head stretched across the top in a wet state, which appears to\nintensify the sound very considerably.\n\nThe peculiar and special properties of the drum are described to the\napplicant; that it was at first the gift of Ki\u00b4tshi Man\u00b4id\u014d, who gave it\nthrough the intercession of Mi\u00b4nab\u014d\u00b4zho; that it is used to invoke the\npresence of the Mid\u0113\u00b4 Man\u00b4id\u014ds, or sacred spirits, when seeking\ndirection as to information desired, success, etc.; that it is to be\nemployed at the side of the sick to assist in the expulsion or exorcism\nof evil man\u00b4id\u014ds who may possess the body of the sufferer; and that it\nis to be used in the. Mid\u0113\u00b4wig\u00e2n during the initiation of new members or\nthe advancement of a Mid\u0113\u00b4 from a degree to a higher one.\n\n [Illustration: Fig. 13.--Mid\u0113\u00b4 rattle.]\n\nThe properties of the rattle are next enumerated and recounted, its\norigin is related, and its uses explained. It is used at the side of a\npatient and has even more power in the expulsion of evil demons than the\ndrum. The rattle is also employed in some of the sacred songs as an\naccompaniment, to accentuate certain notes and words. There are two\nforms used, one consisting of a cylindrical tin box filled with grains\nof corn or other seeds (Fig. 13), the other being a hollow gourd also\nfilled with seed (Fig. 14). In both of these the handle passes entirely\nthrough the rattle case.\n\n [Illustration: Fig. 14.--Mid\u0113\u00b4 rattle.]\n\nIn a similar manner the remaining gifts of Mi\u00b4nab\u014d\u00b4zho are instanced and\ntheir properties extolled.\n\nThe m\u012b\u00b4gis, a small white shell (Cypr\u00e6a moneta L.) is next extracted\nfrom the Mid\u0113\u00b4 sack, or pinji\u00b4gus\u00e2n\u00b4. This is explained as being the\nsacred emblem of the Mid\u0113\u00b4wiwin, the reason therefor being given in the\naccount of the several traditions presented in connection with Pls. III,\nIV, and VIII. This information is submitted in parts, so that the\nnarrative of the history connected with either of the records is\nextended over a period of time to suit the preceptor\u2019s plans and\npurposes. The ceremony of shooting the m\u012b\u00b4gis (see Fig. 15) is explained\non page 215.\n\n [Illustration: Fig. 15.--Shooting the m\u012b\u00b4gis.]\n\nAs time progresses the preceptor instructs his pupil in Mid\u0113\u00b4 songs,\ni.e., he sings to him songs which form a part of his stock in trade, and\nwhich are alleged to be of service on special occasions, as when\nsearching for medicinal plants, hunting, etc. The pupil thus acquires a\ncomprehension of the method of preparing and reciting songs, which\ninformation is by him subsequently put to practical use in the\ncomposition and preparation of his own songs, the mnemonic characters\nemployed being often rude copies of those observed upon the charts of\nhis preceptor, but the arrangement thereof being original.\n\nIt is for this reason that a Mid\u0113\u00b4 is seldom, if ever, able to recite\ncorrectly any songs but his own, although he may be fully aware of the\ncharacter of the record and the particular class of service in which it\nmay be employed. In support of this assertion several songs obtained at\nRed Lake and imperfectly explained by \u201cLittle Frenchman\u201d and \u201cLeading\nFeather,\u201d are reproduced in Pl. XXII, A B, page 292.\n\nFrom among the various songs given by my preceptor are selected and\npresented herewith those recognized by him as being part of the ritual.\nThe greater number of songs are mere repetitions of short phrases, and\nfrequently but single words, to which are added meaningless sounds or\nsyllables to aid in prolonging the musical tones, and repeated ad\nlibitum in direct proportion to the degree of inspiration in which the\nsinger imagines himself to have attained. These frequent outbursts of\nsinging are not based upon connected mnemonic songs preserved upon birch\nbark, but they consist of fragments or selections of songs which have\nbeen memorized, the selections relating to the subject upon which the\npreceptor has been discoursing, and which undoubtedly prompts a rythmic\nvocal equivalent. These songs are reproduced on Pl. IX, A, B, C. The\ninitial mnemonic characters pertaining to each word or phrase of the\noriginal text are repeated below in regular order with translations in\nEnglish, together with supplemental notes explanatory of the characters\nemployed. The musical notation is not presented, as the singing consists\nof a monotonous repetition of four or five notes in a minor key;\nfurthermore, a sufficiently clear idea of this may be formed by\ncomparing some of the Mid\u0113\u00b4 songs presented in connection with the\nritual of initiation and preparation of medicines. The first of the\nsongs given herewith (Pl. IX, A) pertains to a request to Ki\u00b4tshi\nMan\u00b4id\u014d that clear weather may be had for the day of ceremonial, and\nalso an affirmation to the candidate that the singer\u2019s words are a\nfaithful rendering of his creed.\n\n [Illustration: Plate IX.\n Mnemonic Songs.]\n\nEach of the phrases is repeated before advancing to the next, as often\nas the singer desires and in proportion to the amount of reverence and\nawe with which he wishes to impress his hearer. There is usually a brief\ninterval between each of the phrases, and a longer one at the appearance\nof a vertical line, denoting a rest, or pause. One song may occupy,\ntherefore, from fifteen minutes to half an hour.\n\n [Illustration]\n Ki-ne\u00b4-na-wi\u00b4-\u00b4in mani\u00b4-i-d\u014d\u00b4-ye-win.\n I rock you, you that are a spirit.\n [A mid\u0113\u2019s head, the lines denoting voice or speech--i.e., singing\n of sacred things, as the loops or circles at the ends of each line\n indicate.]\n\n [Illustration]\n K\u00ed-zh\u012dk-ki-w\u012dn\u00b4-da-m\u016bn\u00b4.\n The sky I tell you.\n [The otter skin medicine sack, and arm reaching to procure something\n therefrom.]\n\n [Illustration]\n O-we-nen\u00b4; hw\u012bn\u00b4.\n Who is it, who?\n [The m\u012b\u00b4gis shell; the sacred emblem of the Mid\u0113\u00b4wiwin.]\n\n [Illustration]\n Wi\u00b4-dzh\u012d-i-nan\u00b4.\n The man helping me.\n [A man walking, the Mid\u0113\u00b4 Man\u00b4id\u014d or Sacred Spirit.]\n\n [Illustration]\n Nu-wa\u207f\u00b4-ni-ma\u00b4na nin-gu\u012ds\u00b4?\n Have I told the truth to my son?\n [The bear going to the Mid\u0113\u00b4wigan, and takes with him life to the\n Ani\u00b4shin\u00e2\u00b4b\u0113g.]\n\n [Illustration]\n Rest.\n\n [Illustration]\n Ni\u00b4-n\u012bn-d\u0113\u00b4, \u0115\u00b4, \u014d\u00b4, ya\u00b4.\n My heart, I am there (in the fullness of my heart).\n [My heart; knows all Mid\u0113\u00b4 secrets, sensible one.]\n\n [Illustration]\n A\u00b4-ni-na\u00b4-n\u0115sh-mi\u00b4-\u012d-an ni\u00b4-na\u00b4-w\u012d-t\u014d\u00b4.\n I follow with my arms.\n [Arms extended to take up \u201cmedicine\u201d or Mid\u0113\u00b4 secrets.]\n\n [Illustration]\n Man\u00b4-i-d\u014d\u00b4-wi-an\u00b4 n\u012d-me\u00b4-shine\u00b4-mi\u00b4-an.\n Knowledge comes from the heart, the heart reaches to sources of\n \u201cmedicine\u201d in the earth.\n [A Mid\u0113\u00b4 whose heart\u2019s desires and knowledge extend to the\n secrets of the earth. The lines diverging toward the earth\n denote direction.]\n\n [Illustration]\n We\u00b4-gi-kw\u014d\u00b4 K\u0115-m\u012b\u00b4-n\u012d-nan\u00b4? From whence comes the rain?\n [The power of making a clear sky, i.e., weather.]\n\n [Illustration]\n Mi-sh\u014fk\u00b4 kw\u014dt\u00b4, dzhe-man\u00b4-i-d\u014d\u00b4-yan.\n The sky, nevertheless, may be clear, Good Spirit.\n [Giving life to the sick; Dzhe Man\u00b4id\u014d handing it to the Mid\u0113\u00b4.]\n\n [Illustration]\n Wi\u00b4-ka-ka-n\u016dn\u00b4-\u0115-nan.\n Very seldom I make this request of you.\n [The Good Spirit filling the body of the supplicant with knowledge\n of secrets of the earth.]\n\nIn the following song (Pl. IX, B), the singer relates to the candidate\nthe gratitude which he experiences for the favors derived from the Good\nSpirit; he has been blessed with knowledge of plants and other sacred\nobjects taken from the ground, which knowledge has been derived by his\nhaving himself become a member of the Mid\u0113\u00b4wiwin, and hence urges upon\nthe candidate the great need of his also continuing in the course which\nhe has thus far pursued.\n\n [Illustration]\n Na-witsh\u00b4-tshi na-k\u016dm\u00b4-i-en a-na\u00b4-pi-a\u207f\u00b4?\n When I am out of hearing, where am I?\n [The lines extending from the ears denote hearing; the arms directed\n toward the right and left, being the gesture of negation, usually\n made by throwing the hands outward and away from the front of the\n body.]\n\n [Illustration]\n We\u00b4-nen-ne\u00b4 en\u00b4-da-yan.\n In my house, I see.\n [Sight is indicated by the lines extending from the eyes; the horns\n denote superiority of the singer.]\n\n [Illustration]\n Mo-k\u012b\u00b4-yan-na\u00b4-a-witsh\u00b4-i-g\u016bm\u00b4-mi.\n When I rise it gives me life, and I take it.\n [The arm reaches into the sky to receive the gifts which are handed\n down by the Good Spirit. The short transverse line across the\n forearm indicates the arch of the sky, this line being an\n abbreviation of the curve usually employed to designate the same\n idea.]\n\n [Illustration]\n Wen\u00b4-dzhi-ba\u00b4-pi-a\u207f\u00b4.\n The reason why I am happy.\n [Asking the Spirit for life, which is granted. The singer\u2019s body is\n filled with the heart enlarged, i.e., fullness of heart, the lines\n from the mouth denoting abundance of voice or grateful utterances--\n singing.]\n\n [Illustration (two vertical lines) missing]\n Rest.\n\n [Illustration]\n Zha\u00b4-zha-bui\u00b4-ki-bi-nan\u00b4 wig\u00b4-\u0115-w\u00e2m\u00b4.\n The Spirit says there is plenty of \u201cmedicine\u201d in the Mid\u0113\u00b4 wig\u00b4iwam.\n [Two superior spirits, Ki\u00b4tshi Man\u00b4id\u014d and Dzhe Man\u00b4id\u014d, whose\n bodies are surrounded by \u201clines of sacredness,\u201d tell the Mid\u0113\u00b4 where\n the mysterious remedies are to be found. The vertical waving lines\n are the lines indicating these communications; the horizontal line,\n at the bottom, is the earth\u2019s surface.].\n\n [Illustration]\n Ya-h\u014d\u00b4-hon-ni\u00b4-y\u014f.\n The Spirit placed medicine in the ground, let us take it.\n [The arm of Ki\u00b4tshi Man\u00b4id\u014d put into the ground sacred plants, etc.,\n indicated by the spots at different horizons in the earth. The short\n vertical and waving lines denote sacredness of the objects.]\n\n [Illustration]\n N\u00ed-wo\u00b4-we-n\u012b\u00b4-nan ki\u00b4-bi-do-na\u207f\u00b4.\n I am holding this that I bring to you.\n [The singer sits in the Mid\u0113\u00b4wiwin, and offers the privilege of\n entrance, by initiation, to the hearer.]\n\n [Illustration]\n Mid\u0113\u00b4 n\u012d-ka\u00b4-n\u0103k kish\u00b4-o-w\u0115\u00b4-ni-m\u012d-ko\u00b4.\n I have found favor in the eyes of my mid\u0113\u00b4 friends.\n [The Good Spirit has put life into the body of the singer, as\n indicated by the two mysterious arms reaching towards his body,\n i.e., the heart, the seat of life.]\n\nIn the following song (Pl. IX, C), the preceptor appears to feel\nsatisfied that the candidate is prepared to receive the initiation,\nand therefore tells him that the Mid\u0113\u00b4 Man\u00b4id\u014d announces to him the\nassurance. The preceptor therefore encourages his pupil with promises\nof the fulfillment of his highest desires.\n\n [Illustration]\n Ba\u00b4-dzh\u012d-ke\u00b4-o gi\u00b4-mand ma-bis\u00b4-in-d\u00e2\u00b4-\u0103.\n I hear the spirit speaking to us.\n [The Mid\u0113\u00b4 singer is of superior power, as designated by the horns\n and apex upon his head. The lines from the ears indicate hearing.]\n\n [Illustration]\n Kwa-y\u0103k\u00b4-in d\u012b\u00b4-sha in-d\u00e2\u00b4-ya\u207f.\n I am going into the medicine lodge.\n [The Mid\u0113\u00b4wig\u00e2n is shown with a line through it to signify that he\n is going through it, as in the initiation.]\n\n [Illustration]\n Kwe\u00b4-tsh\u012d-ko-wa\u00b4-ya ti\u00b4-na-man.\n I am taking (gathering) medicine to make me live.\n [The discs indicate sacred objects within reach of the speaker.]\n\n [Illustration]\n O\u00b4-wi-yo\u00b4-in en\u00b4-do-ma m\u00e2k\u00b4-kwin-\u0115n\u00b4-do-ma\u00b4.\n I give you medicine, and a lodge, also.\n [The Mid\u0113\u00b4, as the personator of Makwa\u00b4 Man\u00b4id\u014d, is empowered to\n offer this privilege to the candidate.]\n\n [Illustration]\n O-w\u0113\u00b4-n\u0115n b\u0115-m\u012b\u00b4-s\u0115t.\n I am flying into my lodge.\n [Represents the Thunder-Bird, a deity flying into the arch of the\n sky. The short lines denote the (so-called spirit lines) abode of\n spirits or Man\u00b4id\u014ds.]\n\n [Illustration]\n Na-n\u012b-ne kwe-w\u0113\u00b4-an.\n The Spirit has dropped medicine from the sky where we can get it.\n [The line from the sky, diverging to various points, indicates that\n the sacred objects occur in scattered places.]\n\n [Illustration]\n H\u0113\u00b4-w\u014dg, \u0113\u00b4, \u0113\u00b4.\n I have the medicine in my heart.\n [The singer\u2019s body--i.e., heart--is filled with knowledge relating\n to sacred medicines from the earth.]\n\nMID\u0112\u00b4 THERAPEUTICS.\n\nDuring the period of time in which the candidate is instructed in the\nforegoing traditions, myths, and songs the subject of Mid\u0113\u00b4 plants is\nalso discussed. The information pertaining to the identification and\npreparation of the various vegetable substances is not imparted in\nregular order, only one plant or preparation, or perhaps two, being\nenlarged upon at a specified consultation. It may be that the candidate\nis taken into the woods where it is known that a specified plant or tree\nmay be found, when a smoke offering is made before the object is pulled\nout of the soil, and a small pinch of tobacco put into the hole in the\nground from which it was taken. This is an offering to Noko\u00b4mis--the\nearth, the grandmother of mankind--for the benefits which are derived\nfrom her body where they were placed by Ki\u00b4tshi Man\u00b4id\u014d.\n\nIn the following list are presented, as far as practicable, the\nbotanical and common names of these, there being a few instances in\nwhich the plants were not to be had, as they were foreign to that\nportion of Minnesota in which the investigations were made; a few of\nthem, also, were not identified by the preceptors, as they were out of\nseason.\n\nIt is interesting to note in this list the number of infusions and\ndecoctions which are, from a medical and scientific standpoint, specific\nremedies for the complaints for which they are recommended. It is\nprobable that the long continued intercourse between the Ojibwa and the\nCatholic Fathers, who were tolerably well versed in the ruder forms of\nmedication, had much to do with improving an older and purely aboriginal\nform of practicing medical magic. In some of the remedies mentioned\nbelow there may appear to be philosophic reasons for their\nadministration, but upon closer investigation it has been learned that\nthe cure is not attributed to a regulation or restoration of functional\nderangement, but to the removal or even expulsion of malevolent\nbeings--commonly designated as bad Man\u00b4id\u014ds--supposed to have taken\npossession of that part of the body in which such derangement appears\nmost conspicuous. Further reference to the mythic properties of some of\nthe plants employed will be made at the proper time.\n\nAlthough the word Mashki kiwa\u00b4bu\u207f--medicine broth--signifies liquid\nmedical preparations, the term is usually employed in a general sense to\npertain to the entire materia medica; and in addition to the alleged\nmedicinal virtues extolled by the preceptors, certain parts of the trees\nand plants enumerated are eaten on account of some mythic reason, or\nemployed in the construction or manufacture of habitations, utensils,\nand weapons, because of some supposed supernatural origin or property,\nan explanation of which they have forgotten.\n\n _Pinus strobus_, L. White Pine. Zhingw\u00e2k\u00b4.\n\n 1. The leaves are crushed and applied to relieve headache; also\n boiled; after which they are put into a small hole in the ground\n and hot stones placed therein to cause a vapor to ascend, which\n is inhaled to cure backache.\n\n The fumes of the leaves heated upon a stone or a hot iron pan are\n inhaled to cure headache.\n\n 2. Gum; chiefly used to cover seams of birch-bark canoes. The gum is\n obtained by cutting a circular band of bark from the trunk, upon\n which it is then scraped and boiled down to proper consistence.\n The boiling was formerly done in clay vessels.\n\n _Pinus resinosa_, Ait. Red Pine; usually, though erroneously, termed\n Norway Pine. P\u014fkgw\u0115\u00b4nag\u0113\u00b4m\u014fk.\n\n Used as the preceding.\n\n _Abies balsamea_, Marshall. Balsam Fir. Ini\u00b4nand\u014fk.\n\n 1. The bark is scraped from the trunk and a decoction thereof is\n used to induce diaphoresis.\n\n 2. The gum, which is obtained from the vesicles upon the bark, and\n also by skimming it from the surface of the water in which the\n crushed bark is boiled, is carried in small vessels and taken\n internally as a remedy for gonorrhoea and for soreness of the\n chest resulting from colds.\n\n 3. Applied externally to sores and cuts.\n\n _Abies alba_, Michx. White Spruce. S\u0115\u00b4ss\u0113g\u00e2n\u00b4d\u014fk. The split\n roots--wad\u014fb\u00b4-are used for sewing; the wood for the inside timbers\n of canoes.\n\n _Abies nigra_, Poir. Black Spruce. A\u00b4mikwan\u00b4d\u014fk.\n\n 1. The leaves and crushed bark are used to make a decoction, and\n sometimes taken as a substitute in the absence of pines.\n\n 2. Wood used in manufacture of spear handles.\n\n _Abies Canadensis_, Michx. Hemlock. Saga\u00b4\u012b\u207fwu\u207fsh-- \u201cRaven Tree.\u201d\n\n Outer bark powdered and crushed and taken internally for the cure of\n diarrhea. Usually mixed with other plants not named.\n\n _Larix Americana_, Michx. Tamarack. M\u014fsh\u00b4k\u012bkiwa\u00b4dik.\n\n 1. Crushed leaves and bark used as Pinus strobus.\n\n 2. Gum used in mending boats.\n\n 3. Bark used for covering wig\u00b4iwams.\n\n _Cupressus thyoides_, L. White Cedar. Gi\u00b4zh\u012dk-- \u201cDay.\u201d\n\n 1. Leaves crushed and used as Pinus strobus. The greater the variety\n of leaves of conifer\u00e6 the better. The spines of the leaves exert\n their prickly influence through the vapor upon the demons\n possessing the patient\u2019s body.\n\n 2. The timber in various forms is used in the construction of canoe\n and lodge frames, the bark being frequently employed in roofing\n habitations.\n\n _Juniperus Virginiana_, L. Red Cedar. Muskwa\u00b4w\u00e2\u00b4ak.\n\n Bruised leaves and berries are used internally to remove headache.\n\n _Quercus alba_, L. White Oak. M\u012btig\u00b4\u014dmish\u00b4.\n\n 1. The bark of the root and the inner bark scraped from the trunk is\n boiled and the decoction used internally for diarrhea.\n\n 2. Acorns eaten raw by children, and boiled or dried by adults.\n\n _Quercus rubra_, L. Red Oak. Wisug\u00b4em\u012btig\u00b4omish\u00b4-- \u201cBitter Acorn\n Tree.\u201d\n\n Has been used as a substitute for Q. alba.\n\n _Acer saccharinum_, Wang. Sugar Maple. Inn\u012bn\u00e2\u00b4tik.\n\n 1. Decoction of the inner bark is used for diarrhea.\n\n 2. The sap boiled in making sirup and sugar.\n\n 3. The wood valued for making arrow shafts.\n\n _Acer nigrum_, Michx. Black Sugar Maple. Ishig\u00b4omeaush\u00b4--\n \u201cSap-flows-fast.\u201d\n\n Arbor liquore abundans, ex quo liquor tanquam urina vehementer\n projicitur.\n\n Sometimes used as the preceding.\n\n _Betula excelsa_, Ait. Yellow Birch. Wi\u00b4umis\u00b4sik.\n\n The inner bark is scraped off, mixed with that of the Acer\n saccharinum, and the decoction taken as a diuretic.\n\n _Betula papyracea_, Ait. White Birch. M\u012bgwas\u00b4.\n\n Highly esteemed, and employed for making records, canoes,\n syrup-pans, m\u014dkoks\u00b4--or sugar boxes--etc. The record of the\n Mid\u0113\u00b4wiwin, given by Minab\u014d\u00b4zho, was drawn upon this kind of bark.\n\n _Populus monilifera_, Ait. Cottonwood. M\u00e2\u00b4n\u00e2s\u00e2\u00b4ti.\n\n The cotton down is applied to open sores as an absorbent.\n\n _Populus balsamifera_, L. Balsam Poplar. Asa\u00b4d\u012d.\n\n 1. The bark is peeled from the branches and the gum collected and\n eaten.\n\n 2. Poles are used in building ordinary shelter lodges, and\n particularly for the Mid\u0113\u00b4wig\u00e2n.\n\n _Juglans nigra_, L. Black Walnut. Paga\u00b4n\u014fk-- \u201cNut wood.\u201d\n\n Walnuts are highly prized; the green rind of the unripe fruit is\n sometimes employed in staining or dyeing.\n\n _Smilacina racemosa_, Desf. False Spikenard. Kin\u0113\u00b4wigw\u014fshk-- \u201cSnake\n weed or Snake Vine.\u201d\n\n 1. Warm decoction of leaves used by lying-in women.\n\n 2. The roots are placed upon a red-hot stone, the patient, with a\n blanket thrown over his head, inhaling the fumes, to relieve\n headache.\n\n 3. Fresh leaves are crushed and applied to cuts to stop bleeding.\n\n _Helianthus occidentalis_, Riddell. Sunflower. P\u016dkite\u00b4w\u016dkb\u014fku\u207fs\u00b4.\n\n The crushed root is applied to bruises and contusions.\n\n _Polygala senega_, L. Seneca Snakeroot. Winis\u00b4sik\u0113\u207fs\u00b4.\n\n 1. A decoction of the roots is used for colds and cough.\n\n 2. An infusion of the leaves is given for sore throat; also to\n destroy water-bugs that have been swallowed.\n\n _Rubus occidentalis_, L. Black Raspberry. Makad\u0113\u00b4w\u012dskwi\u00b4min\u014fk--\n \u201cBlack Blood Berry.\u201d\n\n A decoction made of the crushed roots is taken to relieve pains in\n the stomach.\n\n _Rubus strigosus_, Michx. Wild Red Raspberry. Miskwi\u00b4min\u014fk\u00b4-- \u201cBlood\n Berry.\u201d\n\n The roots are sometimes used as a substitute for the preceding.\n\n _Gaylussacia resinosa_, Torr. and Gr. Huckleberry. M\u012b\u00b4n\u016dn.\n\n Forms one of the chief articles of trade during the summer. The\n berry occupies a conspicuous place in the myth of the \u201cRoad of\n the Dead,\u201d referred to in connection with the \u201cGhost Society.\u201d\n\n _Prunus Virginiana_, L. Choke Cherry. Sisa\u207f\u00b4wewi\u00b4nak\u00e2\u207fsh\u00b4.\n\n 1. The branchlets are used for making an ordinary drink; used also\n during gestation.\n\n 2. The fruit is eaten.\n\n _Prunus serotina_, Ehrhart. Wild Black Cherry. Okw\u0113\u00b4w\u012dsh-- \u201cScabby\n Bark.\u201d\n\n 1. The inner bark is applied to external sores, either by first\n boiling, bruising, or chewing it.\n\n 2. An infusion of the inner bark is sometimes given to relieve pains\n and soreness of the chest.\n\n _Prunus Pennsylvanica_, L. Wild Red Cherry. Kusigwa\u00b4kumi\u00b4n\u014fk.\n\n 1. A decoction of the crushed root is given for pains and other\n stomach disorders.\n\n 2. Fruit is eaten and highly prized.\n\n 3. This, believed to be synonymous with the June Cherry of\n Minnesota, is referred to in the myths and ceremonies of the\n \u201cGhost Society.\u201d\n\n _Prunus Americana_, Marsh. Wild Plum. Bog\u0113\u00b4san\u014fk.\n\n The small rootlets, and the bark of the larger ones, are crushed and\n boiled together with the roots of the following named plants, as a\n remedy for diarrhea. The remaining plants were not in bloom at the\n time during which the investigations were made, and therefore were\n not identified by the preceptors, they being enabled to furnish\n only the names and an imperfect description. They are as follows,\n viz: Min\u0113\u207f\u00b4s\u014fk, two species, one with red berries, the other with\n yellow ones; Wab\u014d\u00b4samin\u012b\u00b4s\u014fk-- \u201cRabbit berries\u201d; Shi\u00b4gwanau\u00b4is\u014fk,\n having small red berries; and Crat\u00e6gus coccinea,\n L. Scarlet-fruited Thorn. O\u00b4gin\u012bk.\n\n _Typha latifolia_, L. Common Cat-tail. Nap\u014fg\u016dshk-- \u201cFlat grass.\u201d\n\n The roots are crushed by pounding or chewing, and applied as a\n poultice to sores.\n\n _Sporobolus heterolepis_ Gr. Nap\u014f\u00b4g\u016dshk\u016b\u207fs\u00b4-- \u201cLittle Flat Grass.\u201d\n\n 1. Used sometimes as a substitute for the preceding.\n\n 2. Roots are boiled and the decoction taken to induce emesis, \u201cto\n remove bile.\u201d\n\n _Fragaria vesca_, L. Wild Strawberry. Od\u0113 \u012bm\u012dn\u00b4n\u0115-- Heart Berry.\n\n Referred to in the ceremony of the \u201cGhost Society.\u201d\n\n The fruit is highly valued as a luxury.\n\n _Acer Pennsylvanicum_, L. Striped Maple. M\u014d\u207f\u00b4zom\u012dsh\u00b4-- \u201cMoose Wood.\u201d\n The inner bark scraped from four sticks or branches, each two feet\n long, is put into a cloth and boiled, the liquid which can\n subsequently be pressed out of the bag is swallowed, to act as\n an emetic.\n\n _Fraxinus sambucifolia_, Lam. Black or Water Ash. A\u00b4gimak\u00b4.\n\n 1. The inner bark is soaked in warm water, and the liquid applied to\n sore eyes.\n\n 2. The wood is employed in making the rims for frames of snow-shoes.\n\n _Veronica Virginica_, L. Culver\u2019s Root. Wi\u00b4s\u014fgedzhi\u00b4wik-- \u201cBitter\n Root.\u201d\n\n A decoction of the crushed root is taken as a purgative.\n\n _Salix Candida_, Willd. Hoary Willow. Sisi\u00b4gewe\u00b4m\u012dsh.\n\n The thick inner bark of the roots is scraped off, boiled, and the\n decoction taken for cough.\n\n _Symphoricarpus vulgaris_, Michx. Indian Currant. Gus\u00b4sigwaka\u00b4m\u012dsh.\n\n The inner bark of the root boiled and the decoction, when cold,\n applied to sore eyes.\n\n _Geum strictum_, Ait. Aven. Ne\u00b4bone\u00b4ankwe\u00b4\u00e2k-- \u201cHair on one side.\u201d\n\n The roots are boiled and a weak decoction taken internally for\n soreness in the chest, and cough.\n\n _Rumex crispus_, L. Curled Dock. O\u00b4zabetshi\u00b4w\u012dk.\n\n The roots are bruised or crushed and applied to abrasions, sores,\n etc.\n\n _Amorpha canescens_, Nutt. Lead Plant. We\u00b4ab\u014fnag\u00b4kak-- \u201cThat which\n turns white.\u201d\n\n A decoction, made of the roots, is used for pains in the stomach.\n _Rosa blanda_, Ait. Early Wild Rose. O\u00b4gin\u012bk.\n\n A piece of root placed in lukewarm water, after which the liquid is\n applied to inflamed eyes.\n\n _Anemone_ (_sp.?_) Anemone. Wis\u014fg\u00b4ib\u014fk\u00b4; also called Hartshorn plant\n by the mixed-bloods of Minnesota.\n\n The dry leaves are powdered and used as an errhine, for the cure of\n headache.\n\n (_Gen. et sp. ?_) Termed Kine\u00b4b\u012dk wa\u207fsh\u00b4ko\u207fs and \u201cSnake weed.\u201d\n\n This plant was unfortunately so injured in transportation that\n identification was impossible. Ball-players and hunters use it\n to give them endurance and speed; the root is chewed when\n necessary to possess these qualities. The root is likened to a\n snake, which is supposed to be swift in motion and possessed of\n extraordinary muscular strength.\n\n _Rhus_ (_aromatica_, Ait. ?) \u201cWhite Sumac.\u201d B\u014fkkwan\u00b4\u012bb\u014fk.\n\n Roots are boiled, with those of the following named plant, and the\n decoction taken to cure diarrhea.\n\n (_Gen. et sp. ?_) Ki\u00b4tshiod\u0113iminib\u014fk-- \u201cBig Heart Leaf.\u201d\n\n Roots boiled, with preceding, and decoction taken for diarrhea.\n\n _Monarda fistulosa_, L. Wild Bergamot. Moshk\u014ds\u00b4wa\u207fowi\u207fs\u00b4-- \u201cLittle\n Elk\u2019s Tail.\u201d\n\n The root is used by making a decoction and drinking several\n swallows, at intervals, for pain in the stomach and intestines.\n\n _Hydrophyllum Virginicum_, L. Waterleaf. Hu\u207fkite\u00b4wag\u016b\u016ds\u00b4.\n\n The roots are boiled, the liquor then taken for pains in the chest,\n back, etc.\n\n _Anemone Pennsylvanicum_, L. Pennsylvania Anemone.\n Pes\u012b\u00b4kwadzhi\u00b4bwiko\u00b4k\u014fk.\n\n A decoction of the roots is used for pains in the lumbar region.\n\n _Viola_ (_Canadensis_, L.?). Canada Violet. Maskw\u012b\u00b4widzh\u012b\u00b4wiko\u00b4k\u014fk.\n\n The decoction made of the roots is used for pains in the region of\n the bladder.\n\n _Phryma leptostachya_, L. Lopseed. Waia\u00b4bishk\u0115no\u00b4k\u014fk.\n\n The roots are boiled and the decoction taken for rheumatic pains in\n the legs.\n\n _Viola pubescens_, Ait. Downy Yellow Violet, Ogit\u0113\u00b4wagu\u207fs.\n\n A decoction is made of the roots, of which small doses are taken at\n intervals for sore throat.\n\n _Rosa_ (_lucida_, Ehrhart?). Dwarf Wild Rose. Ogin\u012b\u00b4minaga\u207f\u00b4m\u014fs.\n\n The roots of young plants are steeped in hot water and the liquid\n applied to sore eyes.\n\n (_Gen. et sp. ?_) M\u014f\u00b4z\u00e2n\u00e2\u00b4t\u012dk.\n\n This plant could not be identified at the locality and time at\n which investigations were conducted. The root is boiled and the\n decoction taken as a diuretic for difficult micturition.\n\n _Act\u00e6a rubra_, Michx. Red Baneberry. Odz\u012b\u00b4b\u012dk\u0115\u207fs\u00b4-- \u201cLittle Root.\u201d\n\n A decoction of the root, which has a sweet taste, is used for\n stomachic pains caused by having swallowed hair (mythic). Used\n also in conjunction with Ginseng.\n\n This plant, according to some peculiarities, is considered the male\n plant at certain seasons of the year, and is given only to men and\n boys, while the same plant at other seasons, because of size,\n color of fruit, or something else, is termed the female, and is\n prepared for women and girls in the following manner, viz: The\n roots are rolled in basswood leaves and baked, when they become\n black; an infusion is then prepared, and used in a similar manner\n as above.\n\n The latter is called Wash\u00b4kub\u012ddzhi\u00b4bikak\u014fk\u00b4.\n\n _Botrychium Virginicum_, Swartz. Moonwort. Ozaga\u00b4tig\u016dm.\n\n The root is bruised and applied to cuts.\n\n _Aralia trifolia_, Gr. Dwarf Ginseng. Nes\u014d\u00b4wak\u014fk-- \u201cThree Leafed.\u201d\n\n The roots are chewed and the mass applied to cuts to arrest\n hemorrhage.\n\n _Echinospermum lappula_, Lehm. Stickweed. Ozaga\u00b4t\u012dgom\u0115\u207fs-- \u201cBurr\n Bush.\u201d\n\n The roots are placed in a hole in the ground upon hot stones, to\n cause the fumes to rise, when the patient puts down his face and\n has a cloth or blanket thrown over his head. The fumes are inhaled\n for headache. The raw roots are also sniffed at for the same\n purpose.\n\nIt is affirmed by various members of the Mid\u0113\u00b4 Society that in former\ntimes much of the information relating to some of these plants was not\nimparted to a candidate for initiation into the first degree, but was\nreserved for succeeding degrees, to induce a Mid\u0113\u00b4 of the first degree\nto endeavor to attain higher distinction and further advancement in the\nmysteries of the order. As much knowledge is believed to have been lost\nthrough the reticence and obstinacy of former chief priests, the\nso-called higher secrets are now imparted at the first and second degree\npreparatory instructions. The third and fourth degrees are very rarely\nconferred, chiefly because the necessary presents and fees are beyond\nthe reach of those who so desire advancement, and partly also because\nthe missionaries, and in many instances the Indian agents, have done\ntheir utmost to suppress the ceremonies, because they were a direct\nopposition and hindrance to progress in Christianizing influences.\n\nWhen the preparatory instruction has come to an end and the day of the\nceremony of initiation is at hand, the preceptor sings to his pupil a\nsong, expatiating upon his own efforts and the high virtue of the\nknowledge imparted. The pipe is brought forward and an offering of\ntobacco smoke made by both preceptor and pupil, after which the former\nsings a song (Pl. X, A.), the time of its utterance being tediously\nprolonged. The mnemonic characters were drawn by Sikas\u00b4sig\u0115, and are a\ncopy of an old birch-bark scroll which has for many years been in his\npossession, and which was made in imitation of one in the possession of\nhis father, Bai\u0113\u00b4dz\u012dk, one of the leading Mid\u0113\u00b4 at Mille Lacs,\nMinnesota.\n\n [Illustration]\n W\u012b-ka-no\u00b4-shi-a\u207f-\u014f.\n My arm is almost pulled out from digging medicine. It is full of\n medicine.\n [The short zigzag lines signifying magic influence, erroneously\n designated \u201cmedicine.\u201d]\n\n [Illustration]\n We-w\u012b\u00b4-ka-ni\u00b4-an.\n Almost crying because the medicine is lost.\n [The lines extending downward from the eye signifies weeping;\n the circle beneath the figure is the place where the \u201cmedicine\u201d\n is supposed to exist. The idea of \u201clost\u201d signifies that some\n information has been forgotton through death of those who possessed\n it.]\n\n [Illustration]\n Me-shi\u00b4-\u00e2k-k\u012dnk mi-sui\u00b4-a-k\u012dnk.\n Yes, there is much medicine you may cry for.\n [Refers to that which is yet to be learned of.]\n\n [Illustration]\n Pe-i\u00b4-e-m\u012d-ko-ya\u00b4-na-k\u012dnk\u00b4.\n Yes, I see there is plenty of it.\n [The Mid\u0113\u00b4 has knowledge of more than he has imparted, but reserves\n that knowledge for a future time. The lines of \u201csight\u201d run to\n various medicines which he perceives or knows of.]\n\n [Illustration]\n Rest.\n\n [Illustration: Plate X.\n Mnemonic Songs.]\n\n [Illustration]\n We\u00b4-a-kw\u0115\u00b4-n\u012dnk pe-\u012d-e\u00b4-mi-w\u012dt\u00b4-o-wan\u00b4.\n When I come out the sky becomes clear.\n [When the otter-skin Mid\u0113\u00b4 sack is produced the sky becomes clear,\n so that the ceremonies may proceed.]\n\n [Illustration]\n We\u00b4-kw\u0115-n\u012dnk\u00b4 ke\u00b4-t\u014f-n\u012dnk\u00b4 e\u00b4-to-wa\u00b4.\n The spirit has given me power to see.\n [The Mid\u0113\u00b4 sits on a mountain the better to commune with the Good\n Spirit.]\n\n [Illustration]\n Mi\u00b4-sha-kwat\u00b4-ni-y\u014d\u00b4.\n I brought the medicine to bring life.\n [The Mid\u0113\u00b4 Man\u00b4id\u014d, the Thunderer, after bringing some of the\n plants--by causing the rains to fall--returns to the sky. The short\n line represents part of the circular line usually employed to\n designate the imaginary vault of the sky.]\n\n [Illustration]\n Me\u00b4-ka-y\u0113\u00b4-n\u012dnk te\u00b4-a-y\u0115-am\u00b4-ban.\n I, too, see how much there is.\n [His power elevates the Mid\u0113\u00b4 to the rank of a man\u00b4id\u014d, from which\n point he perceives many secrets hidden in the earth.]\n\n [Illustration]\n In-de\u00b4-be-m\u012d\u00b4-ko.\n I am going to the medicine lodge.\n [The vertical left-hand figure denotes a leg going toward the\n Mid\u0113\u00b4wig\u00e2n.]\n\n [Illustration]\n In-de\u00b4-bi-bi\u00b4-to\u207f.\n I take life from the sky.\n [The Mid\u0113\u00b4 is enabled to reach into the sky and to obtain from\n Ki\u00b4tshi Man\u00b4id\u014d the means of prolonging life. The circle at the\n top denotes the sacred m\u012b\u00b4gis, or shell.]\n\n [Illustration]\n No-a\u00b4-wi\u00b4-mi-k\u014d\u00b4.\n Let us talk to one another.\n [The circles denote the places of the speaker (Mid\u0113\u00b4) and the hearer\n (Ki\u00b4tshi Man\u00b4id\u014d), the short lines signifying magic influences, the\n Mid\u0113\u00b4 occupying the left hand and smaller seat.]\n\n [Illustration]\n Man\u00b4-i-d\u014d-ye-na\u00b4-ni ni-kan\u00b4.\n The spirit is in my body, my friend.\n [The m\u012b\u00b4gis, given by Ki\u00b4tshi Man\u00b4id\u014d, is in contact with the\n Mid\u0113\u00b4\u2019s body, and he is possessed of life and power.]\n\nFrom ten days to two weeks before the day of initiation, the chief Mid\u0113\u00b4\npriest sends out to all the members invitations, which consist of sticks\none-fourth of an inch thick and 6 or 7 inches long. The courier is\ncharged with giving to the person invited explicit information as to the\nday of the ceremony and the locality where it is to be held. Sometimes\nthese sticks have bands of color painted around one end, usually green,\nsometimes red, though both colors may be employed, the two ends being\nthus tinted. The person invited is obliged to bring with him his\ninvitation stick, and upon entering the Mid\u0113\u00b4wig\u00e2n he lays it upon the\nground near the sacred stone, on the side toward the degree post.\nIn case a Mid\u0113\u00b4 is unable to attend he sends his invitation with a\nstatement of the reason of his inability to come. The number of sticks\nupon the floor are counted, on the morning of the day of initiation, and\nthe number of those present to attend the ceremonies is known before the\ninitiation begins.\n\nAbout five or six days preceding the day set for the ceremony of\ninitiation, the candidate removes to the neighborhood of the locality of\nthe Mid\u0113\u00b4wig\u00e2n. On the evening of the fifth day he repairs to the\nsudatory or sweat-lodge, which has, in the meantime, been built east of\nthe sacred inclosure, and when seated within he is supplied with water\nwhich he keeps for making vapor by pouring it upon heated stones\nintroduced for the purpose by assistants upon the outside. This act of\npurification is absolutely necessary and must be performed once each day\nfor four days, though the process may be shortened by taking two vapor\nbaths in one day, thus limiting the process to two days. This, however,\nis permitted, or desired only under extraordinary circumstances. During\nthe process of purgation, the candidates thoughts must dwell upon the\nseriousness of the course he is pursuing and the sacred character of the\nnew life he is about to assume.\n\nWhen the fumigation has ceased he is visited by the preceptor and the\nother officiating Mid\u0113\u00b4 priests, when the conversation is confined\nchiefly to the candidate\u2019s progress. He then gives to each of them\npresents of tobacco, and after an offering to Ki\u00b4tshi Man\u00b4id\u014d, with the\npipe, they expose the articles contained in their Mid\u0113\u00b4 sacks and\nexplain and expatiate upon the merits and properties of each of the\nmagic objects. The candidate for the first time learns of the manner of\npreparing effigies, etc., with which to present to the incredulous\nocular demonstration of the genuineness and divine origin of the\nMid\u0113\u00b4wiwin, or, as it is in this connection termed, religion.\n\nSeveral methods are employed for the purpose, and the greater the power\nof the Mid\u0113\u00b4 the greater will appear the mystery connected with the\nexhibition. This may be performed whenever circumstances demand such\nproof, but the tests are made before the candidate with a twofold\npurpose: first, to impress him with the supernatural powers of the Mid\u0113\u00b4\nthemselves; and second, in an oracular manner, to ascertain if Ki\u00b4tshi\nMa\u00b4nid\u014d is pleased with the contemplated ceremony and the initiation of\nthe candidate.\n\n [Illustration: Fig. 16.]\n\nThe first test is made by laying upon the floor of the wig\u00b4iwam a string\nof four wooden beads each measuring about 1 inch in diameter. See Fig.\n16. After the owner of this object has chanted for a few moments in an\nalmost inaudible manner the beads begin to roll from side to side as if\nanimated. The string is then quickly restored to its place in the Mid\u0113\u00b4\nsack. Another Mid\u0113\u00b4 produces a small wooden effigy of a man (Fig. 17),\nmeasuring about 5 inches in height. The body has a small orifice running\nthrough it from between the shoulders to the buttocks, the head and neck\nforming a separate piece which may be attached to the body like a glass\nstopper to a bottle.\n\n [Illustration: Fig. 17.]\n\n [Illustration: Fig. 18.]\n\nA hole is made in the ground deep enough to reach to the hips of the\neffigy, when the latter is put into it and the loose earth loosely\nrestored so as to hold it in an upright position. Some magic powder of\nherbs is sprinkled around the body, and into the vertical orifice in it,\nwhen the head is put in place. A series of inarticulate utterances are\nchanted, when, if everything be favorable, the figure will perceptibly\nmove up and down as if possessed of life. Fig. 18 represents another\nfigure used in a similar manner. It consists of one piece, however, and\nis decorated with narrow bands of dark blue flannel about the ankles and\nknees, a patch of red cloth upon the breast and bands about the wrists,\neach of the eyes being indicated by three white porcelain beads.\n\nOne of the most astonishing tests, however, and one that can be produced\nonly by Mid\u0113\u00b4 of the highest power, consists in causing a Mid\u0113\u00b4 sack to\nmove upon the ground as if it were alive. This, it is confidently\nalleged, has been done repeatedly, though it is evident that the\ndeception is more easily produced than in the above-mentioned instances,\nas the temporary retention within a bag of a small mammal could readily\nbe made to account for the movements.\n\nIn most of these private exhibitions the light is so obscured as to\nprevent the deception being observed and exposed; and when public\ndemonstrations of skill are made the auditors invariably consist of the\nmost credulous of the uninitiated, or the confr\u00e9res of the performer,\nfrom whom no antagonism or doubt would be expected.\n\nThe preceptor then consults with the Mid\u0113\u00b4 priests respecting the\npresents to be delivered by the candidate, and repeats the following\nwords, viz:\n\n Mis-shai\u00b4-\u0115-gwa tshi-d\u0115-b\u014fg-in-de-mung\u00b4.\n Now is the time that we shall fix the price\n\n gi\u00b4-she-g\u014f-dung\u00b4 ka-mi\u00b4-n\u0115-n\u014fngk\n of everything pertaining to the sky, that has been given to us\n\n gi\u00b4-she-goy-d\u016dng\u00b4 di\u00b4-bi-ga-d\u014dnk\u00b4 gai-y\u00e9\u00b4.\n from the day [and] the night also.\n\n A-p\u0113\u00b4-g\u0115-d\u00e1\u00b4w\u016dnk i\u00b4-wa-p\u012b\n When it shall come to pass and at the time\n\n ge-bin\u00b4-de-ga-y\u014fngk\u00b4, \u0103-au\u00b4-wa-mi-d\u0113\u00b4-w\u012dd.\n that we shall enter, he who wishes to become a Mid\u0113\u00b4.\n\nWhen the four vapor baths have been taken by the candidate, and the eve\nof the ceremony has arrived, he remains in the sudatory longer than\nusual so as not to come in contact with the large crowd of visitors who\nhave arrived upon the scene. The woods resound with the noises incident\nto a large camp, while in various directions may be heard the monotonous\nbeating of the drum indicating the presence of a number of dancers, or\nthe hard, sharp taps of the mid\u0113\u00b4 drum, caused by a priest propitiating\nand invoking the presence and favor of Ki\u00b4tshi Ma\u00b4nid\u014d in the service\nnow so near at hand.\n\nWhen the night is far advanced and all becomes hushed, the candidate,\nwith only the preceptor accompanying, retires to his own wig\u00b4iwam, while\nthe assistant Mid\u0113\u00b4 priests and intimate friends or members of his\nfamily collect the numerous presents and suspend them from the\ntransverse and longitudinal poles in the upper part of the Mid\u0113\u00b4wig\u00e2n.\nWatchers remain to see that nothing is removed during the night.\n\nAt the approach of day, the candidate breakfasts and again returns to\nthe sweat-lodge to await the coming of his preceptor, and, later, of the\nofficiating priests. The candidate puts on his best clothing and such\narticles of beaded ornaments as he may possess. The preceptor and Mid\u0113\u00b4\npriests are also clad in their finest apparel, each wearing one or two\nbeaded dancing bags at his side, secured by a band of beaded cloth\ncrossing the opposite shoulder. The members of the Mid\u0113\u00b4wiwin who are\nnot directly concerned in the preliminaries resort to the Mid\u0113\u00b4wig\u00e2n and\ntake seats around the interior, near the wall, where they may continue\nto smoke, or may occasionally drum and sing. The drummer, with his\nassistants, takes a place near upon the floor of the sacred inclosure to\nthe left of the eastern entrance, i.e., the southeast corner.\n\nIMPLORATION FOR CLEAR WEATHER.\n\nShould the day open up with a threatening sky, one of the Mid\u0113\u00b4 priests\naccompanying the candidate sings the following song (Pl. X B) to dispel\nthe clouds. Each of the lines is repeated an indefinite number of times,\nand after being repeated once or twice is sung also by the others as an\naccompaniment.\n\nIt will be observed that the words as spoken vary to some extent when\nchanted or sung.\n\n [Illustration]\n Hi-na-n\u0113\u00b4, h\u0113\u00b4, ki\u00b4-ne-na-w\u0113\u00b4 man\u00b4-i-d\u014d.\n I swing the spirit like a child.\n [The Mid\u0113\u00b4 Spirit, showing magic lines radiating from his body. The\n Mid\u0113\u00b4 claims to be able to receive special favor.]\n\n [Music: 207_1]\n Ki\u00b4nana\u00b4wein, Ki\u00b4nana\u00b4wein, Ki\u00b4nana\u00b4wein,\n Man\u00b4ido\u00b4we\u0113g; Ki\u00b4nana\u00b4wein, Ki\u00b4nana\u00b4wein, Ki\u00b4nana\u00b4wein,\n Man\u00b4ido\u00b4we\u0113g\u00b4; Ki\u00b4nana\u00b4wein, Man\u00b4ido\u00b4we\u0113g\u00b4.\n\n [Illustration]\n Gi-zhik\u00b4-\u0113\u00b4 ka-hw\u0113\u00b4 da-m\u016b\u00b4-n\u0115.\n The sky is what I am telling you about.\n [The sky and the earth united by a pathway of possible rain.]\n\n [Music: 207_2]\n Ki\u00b4zhiga\u00b4wid\u00e2\u00b4 mu\u00b4ned\u0113\u00b4, Ki\u00b4zhiga\u00b4wid\u00e2\u00b4 mu\u00b4ned\u0113\u00b4, Ki\u00b4zhiga\u00b4wid\u00e2\u00b4\n Ki\u00b4zhi-ga\u00b4wi-d\u00e2\u00b4, Ki\u00b4zhi-ga\u00b4wi-d\u00e2 mu\u00b4ned\u0113\u00b4, Ki\u00b4zhiga\u00b4wid\u00e2 mu\u00b4ned\u0113\u00b4.\n\n [Illustration]\n Wa-ne-o-ho ne\u00b4-ge-shi\u00b4-go-ni\n Ko-sa\u00b4-we, h\u0113\u00b4, wa-ni\u00b4-sha\u00b4-na\u00b4.\n We have lost the sky [it becomes dark].\n [Clouds obscure the sky, and the arm of the Mid\u0113\u00b4 is reaching up\n into it for its favor of clear weather.]\n\n [Music: 208_1]\n Waneo-ho h\u0113 ne\u00b4-ge-shi-go-ni, Wane-o-ho-h\u0113 ne\u00b4-ge-shi-go-ni,\n Ko\u00b4sawe ne h\u0113 wa\u00b4nishi-na-ha, waneo-ho-h\u0113 ne\u00b4-ge-shi-go-ni.\n\n [Illustration]\n Wi-tshi\u00b4-hi-na\u00b4-ne-he, n\u0113\u00b4, k\u014d\u00b4, h\u014d.\n ne\u00b4-ni-wi-tshi-nan\u00b4.\n I am helping you.\n [The Otter-skin Mid\u0113\u00b4 sack is held up to influence the Otter Spirit\n to aid them.]\n\n [Music: 208_2]\n Wi\u00b4tshihinanehe n\u0113\u00b4 k\u014d h\u014d\u00b4, ne\u00b4niwi\u00b4tshinan,\n wi\u00b4tshihinanehe n\u0113\u00b4 k\u014d\u00b4 h\u014d\u00b4. U-a-ni-ma w\u0113 u-a-ni-ma w\u0113 henigwish.\n\n [Illustration]\n U-a\u00b4-ni-ma\u00b4, w\u0113\u00b4, he\u00b4-ni-gw\u012dsh.\n I have made an error [in sending].\n [The Otter-skin Mid\u0113\u00b4 sack has failed to produce the desired\n effect.]\n\n [Illustration]\n Rest.\n\nThe Mid\u0113\u00b4 women who have gathered without the lodge now begin to dance\nas the song is renewed.\n\n [Illustration]\n Na-nin-d\u0113\u00b4, h\u0113\u00b4, he-yo-ya, n\u0113\u00b4.\n I am using my heart.\n [Refers to sincerity of motives in practice of Mid\u0113\u00b4 ceremony.]\n\n [Illustration]\n Yo\u00b4-na-h\u012dsh\u00b4-i-me\u00b4-a\u00b4-ne\u00b4, h\u0113\u00b4.\n y\u00e1-na-h\u012dsh-a-me\u00b4-a-ne\u00b4, h\u0113\u00b4.\n What are you saying to me, and I am \u201cin my senses\u201d?\n\n [Illustration]\n Man\u00b4-i-d\u014d, h\u0113\u00b4 n\u0113\u00b4, m\u0113\u00b4-de-w\u0113\u00b4, \u0113\u00b4.\n The spirit wolf.\n [One of the malevolent spirits who is opposed to having the ceremony\n is assisting the evil man\u00b4id\u014ds in causing the sky to be overcast.]\n\n [Illustration]\n Wen\u00b4-tshi-o-ne-se h\u0113\u00b4, n\u0113\u00b4, wen\u00b4-tshi-o-ne-se h\u0113\u00b4.\n I do not know where I am going.\n [The Mid\u0113\u00b4 is in doubt whether to proceed or not in the performance\n of initiation.]\n\n [Illustration]\n Mi\u00b4-shok-kwo\u00b4-ti-ne be-wa\u00b4-ne,\n ni-bin\u00b4-zhi man\u00b4-i-d\u014d i-ya\u00b4-n\u0113.\n I depend on the clear sky.\n [To have the ceremony go on. Arm reaching toward the sky for help.]\n\n [Illustration]\n Ke-me\u00b4-ni-na-ne\u00b4 a-n\u014d\u00b4-\u0113\u00b4\n a\u00b4-sho-w\u0113\u00b4 me-n\u014d\u00b4-de ki-man\u00b4-i-d\u014d.\n I give you the other village, spirit that you are.\n [That rain should fall anywhere but upon the assemblage and\n Mid\u0113\u00b4wig\u00e2n.]\n\n [Illustration]\n Tshing-gw\u0113\u00b4-o-d\u0113 ||: g\u0113\u00b4.\n The thunder is heavy.\n [The Thunder Bird, who causes the rain.]\n\n [Transcriber\u2019s Note:\n The long gap followed by \u201cg\u0113\u00b4\u201d is not explained in the text. It may\n refer to the structure of the song.]\n\n [Illustration]\n We\u00b4-ka-ka-n\u014d\u00b4, h\u014d\u00b4 shi\u00b4-a-d\u0113\u00b4.\n We are talking to one another.\n [The Mid\u0113\u00b4 communes with Ki\u00b4tshi Man\u00b4id\u014d; he is shown near the sky;\n his horns denoting superior wisdom and power, while the lines from\n the mouth signify speech.]\n\nIn case the appearance of the sky becomes sufficiently favorable the\ninitiation begins, but if it should continue to be more unfavorable or\nto rain, then the song termed the \u201cRain Song\u201d is resorted to and sung\nwithin the inclosure of the Mid\u0113\u00b4wig\u00e2n, to which they all march in\nsolemn procession. Those Mid\u0113\u00b4 priests who have with them their Mid\u0113\u00b4\ndrums use them as an accompaniment to the singing and to propitiate the\ngood will of Ki\u00b4tshi Man\u00b4id\u014d. Each line of the entire song appears as an\nindependent song, the intervals of rest varying in time according to the\nfeelings of the officiating priest.\n\nThe words of the song are known to most of the Mid\u0113\u00b4 priests; but, as\nthere is no method of retaining a set form of musicial notation, the\nresult is entirely individual and may vary with each singer, if sung\nindependently and out of hearing of others; so that, under ordinary\ncircumstances, the priest who leads off sings through one stanza of the\nsong, after which the others will readily catch the notes and accompany\nhim. It will be observed, also, that the words as spoken vary to some\nextent when chanted or sung.\n\nIf this song does not appear to bring about a favorable change the\npriests return to their respective wig\u00b4iwams and the crowd of visitors\ndisperses to return upon the first clear day.\n\nINITIATION OF CANDIDATE.\n\nIf, however, the day be clear and promising the candidate goes early to\nthe sweat-lodge, where he is joined by his preceptor, and later by the\nofficiating priest. After all preliminaries have been arranged and the\nproper time for regular proceedings has arrived, the preceptor sings the\nfollowing song (Pl. X, C), the musical notation of which varies\naccording to his feelings, clearly showing that there is no recognized\nmethod of vocal delivery, as is the case with the music of dancing\nsongs:\n\n [Illustration]\n Kan-do\u00b4-e-a-n\u0113\u00b4,\n to\u00b4-e-a-n\u0113\u00b4 kan-do\u00b4-e-a-n\u0113\u00b4,\n in-nin\u00b4-n\u012d man\u00b4-e-d\u014d\u00b4-\u0113\u00b4.\n The spirit man is crying out.\n [The head of the Mid\u0113\u00b4, a synonym of Ki\u00b4tshi Man\u00b4id\u014d. The voice\n lines show spots denoting intensity of accentuation, and that\n Ki\u00b4tshi Man\u00b4id\u014d is pleased to look with favor upon the proceedings.]\n\n [Illustration]\n Ya-ni-n\u0113\u00b4, na\u00b4, tshi-mo-t\u0113\u00b4, h\u0113\u00b4,\n Talking around in various sections.\n [The voice lines, as in the preceding figure, extending downward\n from the mouth to either side, have spots upon them to indicate\n \u201ctalks\u201d in various directions addressed to the Mid\u0113\u00b4.]\n\n [Illustration]\n Man\u00b4-e-d\u014d, w\u0113\u00b4, h\u0113\u00b4, pe-me\u00b4-so-wa\u00b4.\n The spirit is flying.\n [The Thunder Bird, who causes the rain, is away at some remote\n place.]\n\n [Illustration]\n Mi-de\u00b4-we-t\u0113-we\u00b4 me\u00b4-wa-gwi\u00b4-shak-wa\u00b4,\n mi-de\u00b4-we-ta\u00b4.\n The day is clear; let us have the grand medicine.\n [The Mid\u0113\u2019s hand reaches to the sky, and rain falls at places other\n than upon the Mid\u0113\u00b4wig\u00e2n, as shown by rain lines from the end of the\n curved lines denoting the sky.]\n\n [Illustration]\n Me-shak\u00b4-kwot dung\u00b4-ke-h\u0113\u00b4,\n ne-m\u0113\u00b4-g\u012ds-s\u012dm\u00b4.\n I am the sign that the day will be clear.\n [The Mid\u0113\u00b4\u2019s hand reaches to the sky, as indicated by the short\n transverse line, and the sun\u2019s rays diverge in all directions.]\n\n [Illustration]\n Sun\u00b4-gis-ni de\u00b4-wit-ka-n\u0113\u00b4, h\u0113\u00b4,\n wi-no\u00b4-wo-he\u00b4-she-wat\u00b4 man\u00b4-i-do-wi-tshik.\n I am the strongest medicine, is what is said of me.\n [The speaker compares himself to Makwa\u00b4 Man\u00b4id\u014d, the Bear Spirit.]\n\n [Illustration]\n Hwo\u00b4-ba-m\u012b\u00b4-de, hwo\u00b4-ba-m\u012b-de, man-\u0115-d\u014d\n na\u00b4-wa-g\u012b-zh\u012dk.\n The spirit in the middle of the sky sees me.\n [The upper spot denotes the abode of Ki\u00b4tshi Man\u00b4id\u014d, the \u201cline of\n vision\u201d extending to the speaker, shown at a corresponding spot\n below.]\n\n [Illustration]\n Ni-w\u012d-we\u00b4-wai-a-de\u00b4 hi\u00b4-me nai\u00b4-o-n\u0101\u00b4.\n I take my sack and touch him.\n [The Mid\u0113\u00b4 will use his sacred Otter-skin sack to touch the\n candidate.]\n\n [Illustration]\n Man\u00b4-i-d\u014d wi-kan-\u0113\u00b4, mi-de\u00b4-yo.\n My medicine is the sacred spirit.\n [The Mid\u0113\u00b4 professes to have received the divine gift from Ki\u00b4tshi\n Man\u00b4id\u014d; the gifts are seen descending to the hand held up to\n receive them.]\n\n [Illustration]\n Ha-ni-ne\u00b4 ku-m\u0113\u00b4 ni\u00b4-kan-n\u0113\u00b4?\n How do you answer me, my Mid\u0113\u00b4 friends?\n [This is addressed to the Mid\u0113\u00b4 priests (Nika\u00b4ni) present, and is an\n inquiry as to their willingness to proceed. The Mid\u0113\u00b4wig\u00e2n is shown,\n the line running horizontally through it the path of the candidate\n (or one who has gone through), the two spots within the place of the\n sacred stone and the post, while the spot to the right of the\n outside of the inclosure denotes the beginning, or the sweat-lodge,\n symbolizing the circle of the earth upon the Mid\u0113\u00b4 chart (Pl. III),\n those upon the left denoting the three possible degrees of\n advancement in the future.]\n\nUpon the conclusion of the song there is a brief interval, during which\nall partake of a smoke in perfect silence, making the usual offerings to\nthe four points of the compass, to Ki\u00b4tshi Man\u00b4id\u014d\u00b4, and toward the\nearth.\n\nThe preceptor then says:\n\n M\u012ds-sa\u00b4i\u00b4-a-shi-gwa, m\u012ds-sa\u00b4-a-sh\u012d-gwa- n\u014fn\u00b4-do-n\u016dng; ka-k\u012d-n\u00e2\n Now is the time, now is the time he hears us; all of us\n\n ka-k\u012dn\u00b4-n\u00e2-gi-n\u014fn\u00b4-do-da\u00b4g-u-nan\u00b4 ga-o\u00b4-sh\u012b-d\u014dt mi-d\u0113\u00b4-w\u012d\u00b4-win.\n he hears us all the one who made the mid\u0113\u00b4wiwin.\n\nAfter this monologue he continues, and addresses to the candidate the\nmid\u0113\u00b4 gag\u012d\u00b4kwew\u012dn\u00b4, or Mid\u0113\u00b4 sermon, in the following language, viz:\n\n An-be\u00b4-bi-s\u012dn\u00b4-di-wi\u00b4-sh\u012dn, wa\u00b4-i-ni\u00b4-nan;\n now listen to me what I am about to say to you;\n\n k\u0113sh\u00b4-pin-pe\u00b4-sin-da\u00b4-nin-w\u012dn da-ma\u00b4-dzhi shka\u00b4\n If you take heed of that which I say to you shall continue\n\n ke\u00b4-bi-m\u00e2\u00b4-di-si-w\u012dn\u00b4. U\u207f, nun\u00b4-g\u016bm, ke-za\u00b4-ki-gi-zi-to\u207f m\u014fn\n always your life. Now, to-day I make known to you\n\n ki\u00b4-tshi man\u00b4-i-d\u014d \u014d\u00b4-dik-kid\u00b4-do-w\u012dn\u00b4; o\u00b4-wi-d\u014fsh kid\u00b4-di-n\u012dn\u00b4\n the great spirit That which he says; and now this I say to you.\n\n ki-\u012b\u00b4-kid-d\u014d\u00b4k\u012b\u00b4-tshi man\u00b4-i-d\u014d gi\u00b4-sa-gi-\u012dg\u00b4.\n This is what says the great spirit that he loves you.\n\n to-wa\u00b4-bish-ga\u00b4 gi-shtig-wa a-p\u012b-we-\n It shall be white the sacred object at the time\n\n sa\u00b4-gi-sit\u00b4-to-wad o-sa\u00b4-in-di-kid\u00b4-do-w\u012bn\n When they shall let it be known and this is what I say\n\n \u0115\u00b4-kid-d\u014ddt ki\u00b4-tshi man\u00b4-i-d\u014d \u014f\u00b4-gi-din\u00b4-n\u012dn\n That which he says the great spirit now this I impart to you\n\n mis-s\u00e2\u00b4-wa ke\u00b4-a-ked\u00b4-de-w\u00f3 wa\u00b4-ba-ma-tshin\u00b4ni-b\u016ddt\n even if they say That they saw him dead\n\n mi\u00b4-\u00e2-ma\u00b4 tsh\u012b\u00b4-\u014d- nish-g\u00e2d\u00b4, ini-\u00e2-m\u00e1\n in this place he shall be Raised again in this place\n\n a-pe\u00b4-ni-nut\u00b4 nin-d\u0113\u00b4 kid\u00b4-do-w\u012dn min-nik\u00b4\n he puts his trust In my heart in this \u201csaying\u201d the time\n\n kid-da\u00b4- k\u012d-o-wink\u00b4. Ka-w\u012b\u00b4-ka-da-an\u00b4-na-we\u00b4-was-si-nan,\n of the duration Of the world. It shall never fail.\n\n me-\u0113\u00b4-kid-dodt\u00b4 man\u00b4-i-d\u014d. Nin\u00b4-ne-dzha\u00b4-nis\n That is what he says, the spirit. My child,\n\n ke-un\u00b4-dzhi be-m\u00e2\u00b4-dis si\u00b4-an.\n this shall give you life.\n\nThe Mid\u0113\u00b4 priests then leave the sweat-lodge and stand upon the outside,\nwhile the candidate gathers up in his arms a number of small presents,\nsuch as tobacco, handkerchiefs, etc., and goes out of the wig\u00b4iwam to\njoin the Mid\u0113\u00b4 priests. The order of marching to the main entrance of\nthe Mid\u0113\u00b4wig\u00e2n is then taken up in the following order: First the\ncandidate, next the preceptor, who in turn is followed by the\nofficiating priests, and such others, and members of his family and\nrelatives as desire. At the door of the Mid\u0113\u00b4wig\u00e2n all but one of the\npriests continue forward and take their stations within the inclosure,\nthe preceptor remaining on one side of the candidate, the Mid\u0113\u00b4 priest\nupon the other, then all march four times around the outside of the\ninclosure, toward the left or south, during which time drumming is\ncontinued within. Upon the completion of the fourth circuit the\ncandidate is placed so as to face the main entrance of the Mid\u0113\u00b4wig\u00e2n.\nWhen he is prompted to say:\n\n \u201cMan- un\u00b4-ga-b\u012bn\u00b4-di-g\u0115 o-b\u014fg\u00b4-ga-d\u012d-nan\u00b4, o-dai\u00b4-ye-din\u00b4.\u201d\n Let me come in and these I put down my things [gifts].\n\nThe presents are then laid upon the ground. The preceptor goes inside,\ntaking with him the gifts deposited by the candidate, and remains\nstanding just within the door and faces the degree post toward the west.\nThen the chief officiating priest, who has remained at the side of the\ncandidate, turns toward the latter and in a clear, distinct, and\nexceedingly impressive manner sings the following chant, addressed to\nKi\u00b4tshi Man\u00b4id\u014d whose invisible form is supposed to abide within the\nMid\u0113\u00b4wigan during such ceremonies, stating that the candidate is\npresented to receive life (the m\u012b\u00b4gis) for which he is suffering, and\ninvoking the divine favor.\n\n Hai ya ha man\u00b4-i-d\u014d, h\u014d\u00b4, ti-bish\u00b4-ko-gish\u00b4-i-g\u016dng, h\u0113\u00b4,\n There is a spirit ho, just as the one above, he,\n\n we-z\u00e1-ba-mid\u00b4-mi ni\u207f-dzh\u00e1-nis, esh-\u012d-gan\u00b4-do-we, h\u0113\u00b4, hw\u0113\u00b4,\n now sits with me my child and now I proclaim, he, hwe,\n\n m\u00e9-a-tshi-bin\u00b4-de-gan\u00b4-ni-nan, n\u014ds, dzhi-man\u00b4-i-d\u014d, h\u014d\u00b4, hw\u014d\u00b4,\n that I enter you here my father good spirit, ho, hwo,\n\n sha-w\u00e9-n\u012d-mi-shin\u00b4, h\u0113\u00b4, hw\u0113\u00b4, a-shig\u00b4-wa-bin\u00b4-de-gan-n\u014fk\n have pity on me, he, hwe now that I enter him here,\n\n g\u00e9-gwa-da-g\u00ed-sid wi-b\u012d-m\u00e2\u00b4-di-s\u012dd, d\u00e9-bwe-da\u00fa-wi-sh\u012dn\n he that is suffering for life, believe me\n\n dzh\u00ed-bi-m\u00e2\u00b4-di-s\u012dd\u00b4, n\u014ds, w\u0113\u00b4-o-s\u012dm\u00b4-in-nan\u00b4, h\u0113\u00b4, h\u0113\u00b4.\n that he shall live, my father, whose child I am, he, he.\n\nThe following is the musical notation:\n\n [Music: 213_1]\n he-he-he-he yo.\n\nThe candidate is then led within the inclosure when all the members of\nthe society arise while he is slowly led around toward the southern side\nto the extreme end in the west, thence toward the right and back along\nthe western side to the point of beginning. This is done four times. As\nhe starts upon his march, the member nearest the door falls in the line\nof procession, each member continuing to drop in, at the rear, until the\nentire assembly is in motion. During this movement there is a monotonous\ndrumming upon the Mid\u0113\u00b4 drums and the chief officiating priest sings:\n\n Ni\u00b4-sha-b\u014dn\u00b4-da shkan wig\u00b4-i-wam ke-n\u014dn\u00b4-d\u0113g,\n I go through [the] \u201chouse\u201d the long,\n i.e., through the Mid\u0113\u00b4wig\u00e2n.\n\nAt the fourth circuit, members begin to stop at the places previously\noccupied by them, the candidate going and remaining with his preceptor\nto a point just inside the eastern entrance, while the four officiating\npriests continue around toward the opposite end of the inclosure and\nstation themselves in a semicircle just beyond the degree post, and\nfacing the western door. Upon the ground before them are spread blankets\nand similar goods, which have been removed from the beams above, and\nupon which the candidate is to kneel. He is then led to the western\nextremity of the inclosure where he stands upon the blankets spread upon\nthe ground and faces the four Mid\u0113\u00b4 priests. The preceptor takes his\nposition behind and a little to one side of the candidate, another\nassistant being called upon by the preceptor to occupy a corresponding\nposition upon the other side. During this procedure there is gentle\ndrumming which ceases after all have been properly stationed, when the\npreceptor steps to a point to the side and front of the candidate and\nnearer the officiating priests, and says:\n\n M\u012d-i\u00b4-shi-gwa\u00b4 b\u014f\u00b4-gi-ta-mo\u207f\u00b4-nan,\n The time has arrived that I yield it to you.\n\n mi\u00b4-na-nan\u00b4-k\u0115-\u00e2n-dzhi bi-m\u00e2\u00b4-d\u012d-si\u00b4-an.\n [the mid\u0113\u00b4migis] that will give you life.\n\nThe preceptor then returns to his position back of and a little to one\nside of the candidate, when the chief officiating priest sings the\nfollowing song, accompanying himself upon a small cylindrical mid\u0113\u00b4drum.\nThe words are: Kit\u00b4-ta-no\u207f\u00b4-do-w\u0113 man\u00b4-i-do\u00b4-wid--you shall hear me,\nspirit that you are--, and the music is rendered as follows:\n\n [Music: 214_1]\n Kit\u00b4ta-no\u00b4do-we man\u00b4i-d\u014d\u00b4wid-h\u014d d\u014d, w\u0113, h\u0113,\n Kit\u00b4ta-no\u00b4do-we man\u00b4i-d\u014d-wid-h\u014d, h\u0113, hw\u0113, h\u0113,\n Kit\u00b4-ta-no\u00b4-do-we man\u00b4-i- d\u014d\u00b4-wid, kit\u00b4ta- no\u00b4do-w\u0113,\n kit\u00b4ta-no\u00b4do-wid, man\u00b4i-do\u00b4-wid, man\u00b4i-do\u00b4wid-h\u014d, w\u0113, hw\u0113, h\u0113,\n Kit\u00b4ta-no\u00b4dow\u0113\u00b4 man\u00b4id\u014d\u00b4wid, h\u014d, h\u0113, hw\u0113, h\u0113, h\u0113, hw\u0113, h\u0113.\n\nAfter this song is ended the drum is handed to one of the members\nsitting near by, when the fourth and last of the officiating priests\nsays to the candidate, who is now placed upon his knees:\n\n M\u012ds-sa\u00b4-a-shi\u00b4-gwa ki-bo\u00b4-g\u012ds-s\u0113-na-min tshi\u00b4-ma-m\u00e2d\n Now is the time that I hope of you that you shall\n\n bi-m\u00e2\u00b4-di-s\u012d-w\u012dn, m\u012d-n\u0113\u00b4-s\u012dd.\n take life the bead [mi\u00b4gis shell.]\n\nThis priest then grasps his Mid\u0113\u00b4 sack as if holding a gun, and,\nclutching it near the top with the left hand extended, while with the\nright he clutches it below the middle or near the base, he aims it\ntoward the candidate\u2019s left breast and makes a thrust forward toward\nthat target uttering the syllables \u201cy\u00e2, h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4,\u201d\nrapidly, rising to a higher key. He recovers his first position and\nrepeats this movement three times, becoming more and more animated, the\nlast time making a vigorous gesture toward the kneeling man\u2019s breast as\nif shooting him. (See Fig. 15, page 192.) While this is going on, the\npreceptor and his assistants place their hands upon the candidate\u2019s\nshoulders and cause his body to tremble.\n\nThen the next Mid\u0113\u00b4, the third of the quartette, goes through a similar\nseries of forward movements and thrusts with his Mid\u0113\u00b4 sack, uttering\nsimilar sounds and shooting the sacred m\u012b\u00b4gis--life--into the right\nbreast of the candidate, who is agitated still more strongly than\nbefore. When the third Mid\u0113\u00b4, the second in order of precedence, goes\nthrough similar gestures and pretends to shoot the m\u012b\u00b4gis into the\ncandidate\u2019s heart, the preceptors assist him to be violently agitated.\n\nThe leading priest now places himself in a threatening attitude and says\nto the Mid\u0113\u00b4; \u201cM\u012b\u00b4-dzhi-de\u00b4-a-mi-sh\u012dk\u00b4\u201d--\u201cput your helping heart with\nme\u201d--, when he imitates his predecessors by saying, \u201cy\u00e2, h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4,\nh\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4,\u201d at the fourth time aiming the Mid\u0113\u00b4 sack at the\ncandidate\u2019s head, and as the m\u012b\u00b4gis is supposed to be shot into it,\nhe falls forward upon the ground, apparently lifeless.\n\nThen the four Mid\u0113\u00b4 priests, the preceptor and the assistant, lay their\nMid\u0113\u00b4 sacks upon his back and after a few moments a m\u012b\u00b4gis shell drops\nfrom his mouth--where he had been instructed to retain it. The chief\nMid\u0113\u00b4 picks up the m\u012b\u00b4gis and, holding it between the thumb and index\nfinger of the right hand, extending his arm toward the candidate\u2019s mouth\nsays \u201cw\u00e2! w\u00e2! h\u0115 h\u0115 h\u0115 h\u0115,\u201d the last syllable being uttered in a high\nkey and rapidly dropped to a low note; then the same words are uttered\nwhile the m\u012b\u00b4gis is held toward the east, and in regular succession to\nthe south, to the west, to the north, then toward the sky. During this\ntime the candidate has begun to partially revive and endeavor to get\nupon his knees, but when the Mid\u0113\u00b4 finally places the m\u012b\u00b4gis into his\nmouth again, he instantly falls upon the ground, as before. The Mid\u0113\u00b4\nthen take up the sacks, each grasping his own as before, and as they\npass around the inanimate body they touch it at various points, which\ncauses the candidate to \u201creturn to life.\u201d The chief priest then says to\nhim, \u201c\u014c\u00b4mishga\u2018n\u201d--\u201cget up\u201d--which he does; then indicating to the\nholder of the Mid\u0113\u00b4 drum to bring that to him, he begins tapping and\npresently sings the following song:\n\n [Music: 216_1]\n Mi\u00b4-si-ni-en\u00b4-di-an Mi\u00b4si-ni-en\u00b4-di-an Mi\u00b4-si-ni-en\u00b4-dian,\n Mi\u00b4-si-ni-en\u00b4-di-an, Mi\u00b4-si-ni-en\u00b4-di-an Mi\u00b4-si-ni-en\u00b4-di-an,\n Mi\u00b4-si-ni-en\u00b4-di-an, Mi\u00b4-si-ni-en\u00b4-di-an Mi\u00b4-si-ni-en\u00b4-di-an,\n Ni-kan. H\u012d\u016b, H\u012d\u016b, H\u012du.\n\nThe words of the text signify, \u201cThis is what I am, my fellow Mid\u0113\u00b4; I\nfear all my fellow Mid\u0113\u00b4.\u201d The last syllables, h\u012d\u016b\u00b4, are meaningless.\n\nAt the conclusion of the song the preceptor prompts the candidate to ask\nthe chief Mid\u0113\u00b4:\n\n Ni-kan\u00b4 k\u00b4k\u0115\u00b4-n\u014d\u00b4-mo\u00b4, ma\u207f-dzhi\u00b4-an na\u00b4-ka-m\u014d\u00b4-in.\n Colleague instruct me, give me a song.\n\nIn response to which the Mid\u0113\u00b4 teaches him the following, which is\nuttered as a monotonous chant, viz:\n\n We\u00b4-go-n\u0115n\u00b4 ge-gwed\u00b4-dzhi-me-an\u00b4, mi-d\u0113\u00b4-wi-w\u012dn\n What are you asking, grand medicine\n\n ke-kwed\u00b4-dzhi-me-an\u00b4? Ki\u00b4-ka-mi\u00b4-nin en-da-w\u0115n\u00b4-da\n are you asking? I will give you you want me to\n\n ma-wi\u00b4-n\u0115n mi-d\u0113\u00b4-wi-w\u012dn tshi-da-si-n\u0113\u00b4-ga\u00b4-na-win\u00b4-da-m\u014dn;\n give you \u201cgrand medicine\u201d always take care of;\n\n ki-\u012dn\u00b4-tshun-di\u00b4-n\u0115-ma\u00b4-so-w\u012dn, tsho\u00b4-a-wa\u00b4-nin di\u00b4-s\u0115-wan.\n you have received it yourself, never forget.\n\nTo this the candidate, who is now a member, replies, \u0113\u207f, yes, i.e.,\nassent, fully agreeing with the statement made by the Mid\u0113\u00b4, and adds:\n\n Mi-gw\u0115tsh\u00b4 a-shi\u00b4-wa-ka-kish\u00b4-da-win be-m\u00e2\u00b4-di-si\u00b4-an.\n Thanks for giving to me life.\n\nThen the priests begin to look around in search of spaces in which to\nseat themselves, saying:\n\n Mi\u00b4-a-shi\u00b4-gwa ki\u00b4-tshi-an\u00b4-w\u00e2-bin-da-man tshi-\u014d\u00b4-we-na\u00b4-bi-an.\n Now is the time I look around where we shall be [sit].\n\nand all go to such places as are made, or reserved, for them.\n\nThe new member then goes to the pile of blankets, robes, and other gifts\nand divides them among the four officiating priests, reserving some of\nless value for the preceptor and his assistant; whereas tobacco is\ncarried around to each person present. All then make an offering of\nsmoke, to the east, south, west, north, toward the center and top of the\nMid\u0113\u00b4wig\u00e2n--where Ki\u00b4tshi Man\u00b4id\u014d presides--and to the earth. Then each\nperson blows smoke upon his or her Mid\u0113\u00b4 sack as an offering to the\nsacred m\u012b\u00b4gis within.\n\nThe chief Mid\u0113\u00b4 advances to the new member and presents him with a new\nMid\u0113\u00b4 sack, made of an otter skin, or possibly of the skin of the mink\nor weasel, after which he returns to his place. The new member rises,\napproaches the chief Mid\u0113\u00b4, who inclines his head to the front, and,\nwhile passing both flat hands down over either side,\n\n Mi-gw\u0115tsh\u00b4, ni-ka\u00b4-ni, ni-ka\u00b4-ni, ni-ka\u00b4-ni, na-ka\u00b4.\n Thanks, my colleagues, my colleagues, my colleagues.\n\nThen, approaching the next in rank, he repeats the ceremony and\ncontinues to do so until he has made the entire circuit of the\nMid\u0113\u00b4wig\u00e2n.\n\nAt the conclusion of this ceremony of rendering thanks to the members of\nthe society for their presence, the newly elected Mid\u0113\u00b4 returns to his\nplace and, after placing within his Mid\u0113\u00b4 sack his m\u012b\u00b4gis, starts out\nanew to test his own powers. He approaches the person seated nearest the\neastern entrance, on the south side, and, grasping his sack in a manner\nsimilar to that of the officiating priests, makes threatening motions\ntoward the Mid\u0113\u00b4 as if to shoot him, saying, \u201cy\u00e2, h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4,\nh\u014f\u00b4,\u201d gradually raising his voice to a higher key. At the fourth\nmovement he makes a quick thrust toward his victim, whereupon the latter\nfalls forward upon the ground. He then proceeds to the next, who is\nmenaced in a similar manner and who likewise becomes apparently\nunconscious from the powerful effects of the m\u012b\u00b4gis. This is continued\nuntil all persons present have been subjected to the influence of the\nm\u012b\u00b4gis in the possession of the new member. At the third or fourth\nexperiment the first subject revives and sits up, the others recovering\nin regular order a short time after having been \u201cshot at,\u201d as this\nprocedure is termed.\n\nWhen all of the Mid\u0113\u00b4 have recovered a very curious ceremony takes\nplace. Each one places his m\u012b\u00b4gis shell upon the right palm and,\ngrasping the Mid\u0113\u00b4 sack with the left hand, moves around the inclosure\nand exhibits his m\u012b\u00b4gis to everyone present, constantly uttering the\nword \u201ch\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4,\u201d in a quick, low tone. During this period\nthere is a mingling of all the persons present, each endeavoring to\nattract the attention of the others. Each Mid\u0113\u00b4 then pretends to swallow\nhis m\u012b\u00b4gis, when suddenly there are sounds of violent coughing, as if\nthe actors were strangling, and soon thereafter they gag and spit out\nupon the ground the m\u012b\u00b4gis, upon which each one falls apparently dead.\nIn a few moments, however, they recover, take up the little shells again\nand pretend to swallow them. As the Mid\u0113\u00b4 return to their respective\nplaces the m\u012b\u00b4gis is restored to its receptacle in the Mid\u0113\u00b4 sack.\n\nFood is then brought into the Mid\u0113\u00b4wig\u00e2n and all partake of it at the\nexpense of the new member.\n\nAfter the feast, the older Mid\u0113\u00b4 of high order, and possibly the\nofficiating priests, recount the tradition of the Ani\u00b4shin\u00e2\u00b4b\u0113g and the\norigin of the Mid\u0113\u00b4wiwin, together with speeches relating to the\nbenefits to be derived through a knowledge thereof, and sometimes, tales\nof individual success and exploits. When the inspired ones have given\nutterance to their thoughts and feelings, their memories and their\nboastings, and the time of adjournment has almost arrived, the new\nmember gives an evidence of his skill as a singer and a Mid\u0113\u00b4. Having\nacted upon the suggestion of his preceptor, he has prepared some songs\nand learned them, and now for the first time the opportunity presents\nitself for him to gain admirers and influential friends, a sufficient\nnumber of whom he will require to speak well of him, and to counteract\nthe evil which will be spoken of him by enemies--for enemies are\nnumerous and may be found chiefly among those who are not fitted for the\nsociety of the Mid\u0113\u00b4, or who have failed to attain the desired\ndistinction.\n\nThe new member, in the absence of a Mid\u0113\u00b4 drum of his own, borrows one\nfrom a fellow Mid\u0113\u00b4 and begins to beat it gently, increasing the strokes\nin intensity as he feels more and more inspired, then sings a song\n(Pl. X, D), of which the following are the words, each line being\nrepeated ad libitum, viz:\n\n [Illustration]\n We\u00b4-nen-wi\u00b4-wik ka\u00b4-ni-an.\n The spirit has made sacred the place in which I live.\n [The singer is shown partly within, and partly above his wigwam, the\n latter being represented by the lines upon either side, and crossing\n his body.]\n\n [Illustration]\n En\u00b4-da-yan\u00b4 pi-ma\u00b4-ti-su\u00b4-i-\u016dn en\u00b4-da-yan\u00b4.\n The spirit gave the \u201cmedicine\u201d which we receive.\n [The upper inverted crescent is the arch of the sky, the magic\n influence descending, like rain upon the earth, the latter being\n shown by the horizontal line at the bottom.]\n\n [Illustration]\n Rest.\n\n [Illustration]\n Nin\u00b4-nik-ka\u00b4-ni man\u00b4-i-d\u014d.\n I too have taken the medicine he gave us.\n [The speaker\u2019s arm, covered with m\u012b\u00b4gis, or magic influence, reaches\n toward the sky to receive from Ki\u00b4tshi Man\u00b4id\u014d the divine favor of a\n Mid\u0113\u2019s power.]\n\n [Illustration]\n Ke-k\u0115k\u00b4-\u014d-\u012d-yan\u00b4.\n I brought life to the people.\n [The Thunderer, the one who causes the rains, and consequently life\n to vegetation, by which the Indian may sustain life.]\n\n [Illustration]\n Be-mo\u00b4-se ma-k\u014d-yan.\n I have come to the medicine lodge also.\n [The Bear Spirit, one of the guardians of the Mid\u0113\u00b4wiwin, was also\n present, and did not oppose the singer\u2019s entrance.]\n\n [Illustration]\n Ka\u00b4-ka-mi\u00b4-ni-ni\u00b4-ta.\n We spirits are talking together.\n [The singer compares himself and his colleagues to spirits, i.e.,\n those possessing supernatural powers, and communes with them as an\n equal.]\n\n [Illustration]\n O-ni\u00b4-ni-sh\u012dnk-ni\u00b4-yo.\n The m\u012b\u00b4gis is on my body.\n [The magic power has been put into his body by the Mid\u0113 priests.]\n\n [Illustration]\n Ni man\u00b4-i-d\u014d ni\u00b4-y\u0103n.\n The spirit has put away all my sickness.\n [He has received new life, and is, henceforth, free from the\n disturbing influences of evil man\u00b4id\u014ds.]\n\nAs the sun approaches the western horizon, the Mid\u0113\u00b4 priests emerge from\nthe western door of the Mid\u0113\u00b4wig\u00e2n and go to their respective wig\u00b4iwams,\nwhere they partake of their regular evening repast, after which the\nremainder of the evening is spent in paying calls upon other members of\nthe society, smoking, etc.\n\nThe preceptor and his assistant return to the Mid\u0113\u00b4wig\u00e2n at nightfall,\nremove the degree post and plant it at the head of the wig\u00b4iwam--that\npart directly opposite the entrance--occupied by the new member. Two\nstones are placed at the base of the post, to represent the two forefeet\nof the bear Man\u00b4id\u014d through whom life was also given to the\nAni\u00b4shin\u00e2\u00b4b\u0113g.\n\nIf there should be more than one candidate to receive a degree the\nentire number, if not too great, is taken into the Mid\u0113\u00b4wig\u00e2n for\ninitiation at the same time; and if one day suffices to transact the\nbusiness for which the meeting was called the Indians return to their\nrespective homes upon the following morning. If, however, arrangements\nhave been made to advance a member to a higher degree, the necessary\nchanges and appropriate arrangement of the interior of the Mid\u0113\u00b4wig\u00e2n\nare begun immediately after the society has adjourned.\n\nDESCRIPTIVE NOTES.\n\nThe m\u012b\u00b4gis referred to in this description of the initiation consists of\na small white shell, of almost any species, but the one believed to\nresemble the form of the mythical m\u012b\u00b4gis is similar to the cowrie,\nCypr\u00e6a moneta, L., and is figured at No. 1 on Pl. XI. Nearly all of the\nshells employed for this purpose are foreign species, and have no doubt\nbeen obtained from the traders. The shells found in the country of the\nOjibwa are of rather delicate structure, and it is probable that the\nsalt water shells are employed as a substitute chiefly because of their\nless frangible character. The m\u012b\u00b4gis of the other degrees are presented\non the same plate, but special reference to them will be made. No. 2\nrepresents the m\u012b\u00b4gis in the possession of the chief Mid\u0113 priest of the\nsociety at Leech Lake, Minnesota, and consists of a pearl-white Helix\n(sp?).\n\nThe Mid\u0113\u00b4 sack represented in No. 7 (Pl. XI.) is made of the skin of a\nmink--Putorius vison, Gapp. White, downy feathers are secured to the\nnose, as an additional ornament. In this sack are carried the sacred\nobjects belonging to its owner, such as colors for facial ornamentation,\nand the magic red powder employed in the preparation of hunters\u00b4 songs;\neffigies and other contrivances to prove to the incredulous the\ngenuineness of the Mid\u0113\u00b4 pretensions, sacred songs, amulets, and other\nsmall man\u00b4id\u014ds--abnormal productions to which they attach supernatural\nproperties--invitation sticks, etc.\n\n [Illustration: Plate XI.\n Sacred Objects.]\n\nIn Fig. 19 is reproduced a curious abnormal growth which was in the\npossession of a Mid\u0113\u00b4 near Red Lake, Minnesota. It consists of the leg\nof a Goshawk--Astur atricapillus, Wilson--from the outer inferior\ncondyle of the right tibia of which had projected a supernumerary leg\nthat terminated in two toes, the whole abnormality being about one-half\nthe size and length of the natural leg and toes.\n\n [Illustration: Fig. 19.--Hawk-leg fetish.]\n\nThis fetish was highly prized by its former owner, and was believed to\nbe a medium whereby the favor of the Great Thunderer, or Thunder God,\nmight be invoked and his anger appeased. This deity is represented in\npictography by the eagle, or frequently by one of the Falconid\u00e6; hence\nit is but natural that the superstitious should look with awe and\nreverence upon such an abnormality on one of the terrestrial\nrepresentatives of this deity.\n\nA Mid\u0113\u00b4 of the first degree, who may not be enabled to advance further\nin the mysteries of the Mid\u0113\u00b4wiwin, owing to his inability to procure\nthe necessary quantity of presents and gifts which he is required to pay\nto new preceptors and to the officiating priests--the latter demanding\ngoods of double the value of those given as an entrance to the first\ndegree--may, however, accomplish the acquisition of additional knowledge\nby purchasing it from individual Mid\u0113\u00b4. It is customary with Mid\u0113\u00b4\npriests to exact payment for every individual remedy or secret that may\nbe imparted to another who may desire such information. This practice is\nnot entirely based upon mercenary motives, but it is firmly believed\nthat when a secret or remedy has been paid, for it can not be imparted\nfor nothing, as then its virtue would be impaired, if not entirely\ndestroyed, by the man\u00b4id\u014d or guardian spirit under whose special\nprotection it may be supposed to be held or controlled.\n\nUnder such circumstances certain first degree Mid\u0113\u00b4 may become possessed\nof alleged magic powers which are in reality part of the accomplishments\nof the Mid\u0113\u00b4 of the higher degrees; but, for the mutual protection of\nthe members of the society, they generally hesitate to impart anything\nthat may be considered of high value. The usual kind of knowledge sought\nconsists of the magic properties and use of plants, to the chief\nvarieties of which reference will be made in connection with the next\ndegree.\n\nThere is one subject, however, which first-degree Mid\u0113\u00b4 seek enlightment\nupon, and that is the preparation of the \u201chunter\u2019s medicine\u201d and the\npictographic drawings employed in connection therewith. The compound is\nmade of several plants, the leaves and roots of which are ground into\npowder. A little of this is put into the gun barrel, with the bullet,\nand sometimes a small pinch is dropped upon the track of the animal to\ncompel it to halt at whatever place it may be when the powder is so\nsprinkled upon the ground.\n\nThe method generally employed to give to the hunter success is as\nfollows: When anyone contemplates making a hunting trip, he first visits\nthe Mid\u0113\u00b4, giving him a present of tobacco before announcing the object\nof his visit and afterwards promising to give him such and such portions\nof the animal which he may procure. The Mid\u0113\u00b4, if satisfied with the\ngift, produces his pipe and after making an offering to Ki\u00b4tshi Man\u00b4id\u014d\nfor aid in the preparation of his \u201cmedicine,\u201d and to appease the anger\nof the man\u00b4id\u014d who controls the class of animals desired, sings a\nsong, one of his own composition, after which he will draw with\na sharp-pointed bone or nail, upon a small piece of birch bark, the\noutline of the animal desired by the applicant. The place of the heart\nof the animal is indicated by a puncture upon which a small quantity of\nvermilion is carefully rubbed, this color being very efficacious toward\neffecting the capture of the animal and the punctured heart insuring its\ndeath.\n\n [Illustration: Fig. 20.--Hunter\u2019s medicine.]\n\nFrequently the heart is indicated by a round or triangular figure, from\nwhich a line extends toward the mouth, generally designated the life\nline, i.e., that magic power may reach its heart and influence the life\nof the subject designated. Fig. 20 is a reproduction of the character\ndrawn upon a small oval piece of birch bark, which had been made by a\nMid\u0113\u00b4 to insure the death of two bears. Another example is presented in\nFig. 21, a variety of animals being figured and a small quantity of\nvermilion being rubbed upon the heart of each. In some instances the\nrepresentation of animal forms is drawn by the Mid\u0113\u00b4 not upon birch\nbark, but directly upon sandy earth or a bed of ashes, either of which\naffords a smooth surface. For this purpose he uses a sharply pointed\npiece of wood, thrusts it into the region of the heart, and afterwards\nsprinkles upon this a small quantity of powder consisting of magic\nplants and vermilion. These performances are not conducted in public,\nbut after the regular mystic ceremony has been conducted by the Mid\u0113\u00b4\nthe information is delivered with certain injunctions as to the course\nof procedure, direction, etc. In the latter method of drawing the\noutline upon the sand or upon ashes, the result is made known with such\ndirections as may be deemed necessary to insure success.\n\n [Illustration: Fig. 21.--Hunter\u2019s medicine.]\n\nFor the purpose of gaining instruction and success in the disposition of\nhis alleged medicines, the Mid\u0113\u00b4 familiarizes himself with the\ntopography and characteristics of the country extending over a wide\narea, to ascertain the best feeding grounds of the various animals and\ntheir haunts at various seasons. He keeps himself informed by also\nskillfully conducting inquiries of returning hunters, and thus becomes\npossessed of a large amount of valuable information respecting the\nnatural history of the surrounding country, by which means he can, with\na tolerable amount of certainty, direct a hunter to the best localities\nfor such varieties of game as may be particularly desired by him.\n\n [Illustration: Fig. 22.--W\u00e2b\u0115n\u014d\u00b4 drum.]\n\nIn his incantations a W\u00e2b\u0115n\u014d\u00b4 uses a drum resembling a tambourine.\nA hoop made of ash wood is covered with a piece of rawhide, tightly\nstretched while wet. Upon the upper surface is painted a mythic figure,\nusually that of his tutelaly daimon. An example of this kind is from Red\nLake, Minnesota, presented in Fig. 22. The human figure is painted red,\nwhile the outline of the head is black, as are also the waving lines\nextending from the head. These lines denote superior power. When\ndrumming upon this figure, the W\u00e2b\u0115n\u014d\u00b4 chants and is thus more easily\nenabled to invoke the assistance of his man\u00b4id\u014d.\n\nWomen, as before remarked, may take the degrees of the Mid\u0113\u00b4wiwin, but,\nso far as could be ascertained, their professions pertain chiefly to the\ntreatment of women and children and to tattooing for the cure of\nheadache and chronic neuralgia.\n\nTattooing is accomplished by the use of finely powdered charcoal, soot\nor gunpowder, the pricking instrument being made by tying together a\nsmall number of needles; though formerly, it is said, fish spines or\nsharp splinters of bone were used for the purpose. The marks consist of\nround spots of one-half to three-fourths of an inch in diameter\nimmediately over the afflicted part, the intention being to drive out\nthe demon. Such spots are usually found upon the temples, though an\noccasional one may be found on the forehead or over the nasal eminence.\n\nWhen the pain extends over considerable space the tattoo marks are\nsmaller, and are arranged in rows or continuous lines. Such marks may be\nfound upon some individuals to run outward over either or both cheeks\nfrom the al\u00e6 of the nose to a point near the lobe of the ear, clearly\nindicating that the tattooing was done for toothache or neuralgia.\n\nThe female Mid\u0113\u00b4 is usually present at the initiation of new members,\nbut her duties are mainly to assist in the singing and to make herself\ngenerally useful in connection with the preparation of the medicine\nfeast.\n\n\nSECOND DEGREE.\n\nThe inclosure within which the second degree of the Mid\u0113\u00b4wiwin is\nconferred, resembles in almost every respect that of the first, the only\nimportant difference being that there are two degree posts instead of\none. A diagram is presented in Fig. 23. The first post is planted a\nshort distance beyond the middle of the floor--toward the western\ndoor--and is similar to the post of the first degree, i.e., red, with a\nband of green around the top, upon which is perched the stuffed body of\nan owl; the k\u014f-ko\u00b4-k\u014f-\u014d\u00b4. The second post, of similar size, is painted\nred, and over the entire surface of it are spots of white made by\napplying clay with the finger tips. (Pl. XV, No. 2.) These spots are\nsymbolical of the sacred m\u012b\u00b4gis, the great number of them denoting\nincreased power of the magic influence which fills the Mid\u0113\u00b4wig\u00e2n.\nA small cedar tree is also planted at each of the outer angles of the\ninclosure.\n\n [Illustration: Fig. 23.--Diagram of Mid\u0113\u00b4wig\u00e2n of the second degree.]\n\nThe sweat-lodge, as before, is erected at some distance east of the main\nentrance of the Mid\u0113\u00b4wig\u00e2n, but a larger structure is arranged upon a\nsimilar plan; more ample accommodations must be provided to permit a\nlarger gathering of Mid\u0113\u00b4 priests during the period of preparation and\ninstruction of the candidate.\n\nPREPARATION OF CANDIDATE.\n\nA Mid\u0113\u00b4 of the first degree is aware of the course to be pursued by him\nwhen he contemplates advancement into the next higher grade. Before\nmaking known to the other members his determination, he is compelled to\nprocure, either by purchase or otherwise, such a quantity of blankets,\nrobes, peltries, and other articles of apparel or ornament as will\namount in value to twice the sum at which were estimated the gifts\npresented at his first initiation. A year or more usually elapses before\nthis can be accomplished, as but one hunting season intervenes before\nthe next annual meeting of the society, when furs are in their prime;\nand fruits and maple sugar can be gathered but once during the season,\nand these may be converted into money with which to purchase presents\nnot always found at the Indian traders\u00b4 stores. Friends may be called\nupon to advance goods to effect the accomplishment of his desire, but\nsuch loans must be returned in kind later on, unless otherwise agreed.\nWhen a candidate feels convinced that he has gathered sufficient\nmaterial to pay for his advancement, he announces to those members of\nthe society who are of a higher grade than the first degree that he\nwishes to present himself at the proper time for initiation. This\ncommunication is made to eight of the highest or officiating priests, in\nhis own wig\u00b4iwam, to which they have been specially invited. A feast is\nprepared and partaken of, after which he presents to each some tobacco,\nand smoking is indulged in for the purpose of making proper offerings,\nas already described. The candidate then informs his auditors of his\ndesire and enumerates the various goods and presents which he has\nprocured to offer at the proper time. The Mid\u0113\u00b4 priests sit in silence\nand meditate; but as they have already been informally aware of the\napplicant\u2019s wish, they are prepared as to the answer they will give, and\nare governed according to the estimated value of the gifts. Should the\ndecision of the Mid\u0113\u00b4 priests be favorable, the candidate procures the\nservices of one of those present to assume the office of instructor or\npreceptor, to whom, as well as to the officiating priests, he displays\nhis ability in his adopted specialties in medical magic, etc. He seeks,\nfurthermore, to acquire additional information upon the preparation of\ncertain secret remedies, and to this end he selects a preceptor who has\nthe reputation of possessing it.\n\nFor acting in the capacity of instructor, a Mid\u0113\u00b4 priest receives\nblankets, horses, and whatever may be mutually agreed upon between\nhimself and his pupil. The meetings take place at the instructor\u2019s\nwig\u00b4iwam at intervals of a week or two; and sometimes during the autumn\nmonths, preceding the summer in which the initiation is to be conferred,\nthe candidate is compelled to resort to a sudatory and take a vapor\nbath, as a means of purgation preparatory to his serious consideration\nof the sacred rites and teachings with which his mind \u201cand heart\u201d must\nhenceforth be occupied, to the exclusion of everything that might tend\nto divert his thoughts.\n\nWhat the special peculiarities and ceremonials of initiation into the\nsecond degree may have been in former times, it is impossible to\nascertain at this late day. The only special claims for benefits to be\nderived through this advancement, as well as into the third and fourth\ndegrees, are, that a Mid\u0113\u00b4 upon his admission into a new degree receives\nthe protection of that Man\u00b4id\u014d alleged and believed to be the special\nguardian of such degree, and that the repetition of initiation adds to\nthe magic powers previously received by the initiate. In the first\ndegree the sacred m\u012bgis was \u201cshot\u201d into the two sides, the heart, and\nhead of the candidate, whereas in the second degree this sacred, or\nmagic, influence, is directed by the priests toward the candidate\u2019s\njoints, in accordance with a belief entertained by some priests and\nreferred to in connection with the Red Lake chart presented on Pl. III.\nThe second, third, and fourth degrees are practically mere repetitions\nof the first, and the slight differences between them are noted under\ntheir respective captions.\n\nIn addition to a recapitulation of the secrets pertaining to the\ntherapeutics of the Mid\u0113\u00b4, a few additional magic remedies are taught\nthe candidate in his preparatory instruction. The chief of these are\ndescribed below.\n\n Ma-kwa\u00b4 w\u012b\u00b4-i-s\u014fp, \u201cBear\u2019s Gall,\u201d and Pi\u00b4-zhi-ki w\u012b\u00b4-i-s\u014fp, \u201cOx Gall,\u201d\n are both taken from the freshly killed animal and hung up to dry.\n It is powdered as required, and a small pinch of it is dissolved in\n water, a few drops of which are dropped into the ear of a patient\n suffering from earache.\n\n G\u014d\u00b4-gi-mish (gen. et sp.?).--A plant, described by the preceptor as\n being about 2 feet in height, having black bark and clusters of\n small red flowers.\n\n 1. The bark is scraped from the stalk, crushed and dried. When it is\n to be used the powder is put into a small bag of cloth and soaked\n in hot water to extract the virtue. It is used to expel evil\n man\u00b4id\u014ds which cause obstinate coughs, and is also administered\n to consumptives. The quantity of bark derived from eight stems,\n each 10 inches long, makes a large dose. When a Mid\u0113\u00b4 gives this\n medicine to a patient, he fills his pipe and smokes, and before\n the tobacco is all consumed the patient vomits.\n\n 2. The root of this plant mixed with the following is used to\n produce paralysis of the mouth. In consequence of the power it\n possesses it is believed to be under the special protection of\n the Mid\u0113\u00b4 Man\u00b4id\u014d, i.e., Ki\u00b4tshi Man\u00b4id\u014d.\n\n The compound is employed also to counteract the evil intentions,\n conjurations, or other charms of so-called bad Mid\u0113\u00b4, W\u00e2b\u0115n\u014d\u00b4, and\n J\u0115s\u00b4sakk\u012bd\u00b4.\n\n Tzhi-b\u0113\u00b4-g\u014fp-- \u201cGhost Leaf.\u201d\n\n After the cuticle is removed from the roots the thick under-bark is\n crushed into a powder. It is mixed with G\u014d\u00b4gimish.\n\n Dzhi-bai\u00b4-\u0115-m\u014fk\u00b4-ke-z\u012dn\u00b4-- \u201cGhost Moccasin;\u201d \u201cPuff-ball.\u201d\n\n The spore-dust of the ball is carefully reserved to add to the above\n mixture.\n\n O-kw\u0113\u00b4-mish-- \u201cBitter Black Cherry.\u201d\n\n The inner bark of branches dried and crushed is also added.\n\n N\u0113\u00b4-w\u0115-- \u201cRattlesnake\u201d (_Crotalus durissus, L._).\n\n The reptile is crushed and the blood collected, dried, and used in a\n pulverulent form. After partially crushing the body it is hung up\n and the drippings collected and dried. Other snakes may be\n employed as a substitute.\n\nIt is impossible to state the nature of the plants mentioned in the\nabove compound, as they are not indigenous to the vicinity of White\nEarth, Minnesota, but are procured from Indians living in the eastern\nextremity of the State and in Wisconsin. Poisonous plants are of rare\noccurrence in this latitude, and if any actual poisonous properties\nexist in the mixture they may be introduced by the Indian himself, as\nstrychnia is frequently to be purchased at almost any of the stores, to\nbe used in the extermination of noxious animals. Admitting that crotalus\nvenom may be present, the introduction into the human circulation of\nthis substance would without doubt produce death and not paralysis of\nthe facial muscles, and if taken into the stomach it quickly undergoes\nchemical change when brought in contact with the gastric juice, as is\nwell known from experiments made by several well known physiologists,\nand particularly by Dr. Coxe (Dispensatory, 1839), who employed the\ncontents of the venom sack, mixed with bread, for the cure of\nrheumatism.\n\n [Illustration: Plate XII.\n Invitation Sticks.]\n\nI mention this because of my personal knowledge of six cases at White\nEarth, in which paralysis of one side of the face occurred soon after\nthe Mid\u0113\u00b4 administered this compound. In nearly all of them the\ndistortion disappeared after a lapse of from six weeks to three months,\nthough one is known to have continued for several years with no signs of\nrecovery. The Catholic missionary at White Earth, with whom conversation\nwas held upon this subject, feels impressed that some of the so-called\n\u201cbad Mid\u0113\u00b4\u201d have a knowledge of some substance, possibly procured from\nthe whites, which they attempt to employ in the destruction of enemies,\nrivals, or others. It may be possible that the instances above referred\nto were cases in which the dose was not sufficient to kill the victim,\nbut was enough to disable him temporarily. Strychnia is the only\nsubstance attainable by them that could produce such symptoms, and then\nonly when given in an exceedingly small dose. It is also alleged by\nalmost every one acquainted with the Ojibwa that they do possess\npoisons, and that they employ them when occasion demands in the removal\nof personal enemies or the enemies of those who amply reward the Mid\u0113\u00b4\nfor such service.\n\nWhen the time of ceremony of initiation approaches, the chief Mid\u0113\u00b4\npriest sends out a courier to deliver to each member an invitation to\nattend (Pl. XII), while the candidate removes his wig\u00b4iwam to the\nvicinity of the place where the Mid\u0113\u00b4wig\u00e2n has been erected. On the\nfifth day before the celebration he visits the sweat-lodge, where he\ntakes his first vapor bath, followed on the next by another; on the\nfollowing day he takes the third bath, after which his preceptor visits\nhim. After making an offering to Ki\u00b4tshi Man\u00b4i\u014d the priest sings a song,\nof which the characters are reproduced in Pl. XIII, A. The Ojibwa words\nemployed in singing are given in the first lines, and are said to be the\nancient phraseology as taught for many generations. They are archaic, to\na great extent, and have additional meaningless syllables inserted, and\nused as suffixes which are intoned to prolong notes. The second line of\nthe Ojibwa text consists of the words as they are spoken at the present\ntime, to each of which is added the interpretation. The radical\nsimilarity between the two is readily perceived.\n\n [Illustration]\n Hi\u00b4-na-wi\u00b4-a-ni-ka\u207f. (As sung.)\n We\u00b4-me-a\u00b4 ni-kan mi\u00b4-sha man\u00b4-i-d\u014d\n I am crying my colleague great spirit.\n ni-wa\u00b4-ma-bi-go\u00b4 ma\u00b4-w\u012d-yan\u00b4.\n He sees me crying.\n [The singer is represented as in close relationship or communion\n with Ki\u00b4tshi Man\u00b4id\u014d, the circle denoting union; the short zigzag\n lines within which, in this instance, represent the tears, i.e.,\n \u201ceye rain,\u201d directed toward the sky.]\n\n [Illustration]\n Ki-n\u016dn\u00b4-no, h\u0113\u00b4, ki-mun\u00b4-i-d\u014d\u00b4-we, h\u0113\u00b4, esh\u00b4-i-ha\u00b4-ni. (As sung.)\n Gi-n\u016dn\u00b4-d\u014dn ni-kan\u00b4 \u0113-zhi-an.\n I hear you, colleague, what you say to me.\n [The singer addresses the Otter Spirit, whose figure is emerging\n from the Mid\u0113\u00b4wig\u00e2n of which he is the chief guardian.]\n\n [Illustration]\n T\u0113\u00b4-ti-w\u00e2\u00b4-tshi-wi-m\u014d\u00b4 a-ni\u00b4-me-ga\u00b4-si. (As sung.)\n T\u0113\u00b4-ti-w\u00e2\u00b4-tsh\u014f-t\u00e2g\u00b4 ni-m\u012b\u00b4-g\u012d-s\u012dm.\n He will tell you (--inform you) [of] my migis.\n t\u0113\u00b4-ti-wa\u00b4-tsh\u012d-mo-ta\u00b4 \u00e2g.\n He it is who will tell you.\n [The reference is to a superior spirit as indicated by the presence\n of horns, and the zigzag line upon the breast. The words signify\n that Ki\u00b4tshi Man\u00b4id\u014d will make known to the candidate the presence\n within his body of the m\u012b\u00b4gis, when the proper time arrives.]\n\n [Illustration]\n Rest, or pause, in the song.\n\nDuring this interval another smoke offering is made, in which the Mid\u0113\u00b4\npriest is joined by the candidate.\n\n [Illustration]\n H\u012du\u00b4-a-me\u00b4-da-ma\u00b4 ki\u00b4-a-w\u0113n\u00b4-da-mag\n man\u00b4-i-d\u014d\u00b4-w\u012dt h\u012du\u00b4-a-wen\u00b4-da-mag. (As sung.)\n Ki-w\u012dn\u00b4-da-mag\u00b4-\u016b-nan man\u00b4-i-d\u014d\u00b4-wid.\n He tells us he is [one] of the man\u00b4id\u014ds.\n [This ma\u00b4nid\u014d is the same as that referred to in the above-named\n phrase. This form is different, the four spots denoting the four\n sacred m\u012b\u00b4gis points upon his body, the short radiating lines\n referring to the abundance of magic powers with which it is filled.]\n\n [Illustration]\n Wa\u00b4-sa-wa\u00b4-d\u012b, h\u0113\u00b4, wen\u00b4-da-na-ma\u00b4,\n m\u012d-t\u0113\u00b4-wi\u207f. (As sung.)\n Wa\u00b4-sa-wa\u00b4-d\u016dn\u00b4-da-na-ma\u00b4\n I get it from afar\n mi-d\u0113\u00b4-wi-w\u012dn\u00b4.\n The \u201cgrand medicine.\u201d\n [The character represents a leg, with a magic line drawn across the\n middle, to signify that the distance is accomplished only through\n the medium of supernatural powers. The place \u201cfrom afar\u201d refers to\n the abode of Ki\u00b4tshi Man\u00b4id\u014d.]\n\n [Illustration]\n Ki-go\u00b4-na-bi-hi\u207f \u0113\u00b4-ni-na mi-t\u0113\u00b4. (As sung.)\n Ki\u207f-do\u00b4-na-b\u012b-in\u00b4 mi-d\u0113\u00b4-wi-w\u012dn-ni-ni\u00b4\n I place you there \u201cin the grand medicine\u201d (among the \u201cMid\u0113\u00b4 people\u201d)\n a-bit\u00b4-da-win\u00b4.\n Half way (in the Mid\u0113\u00b4wig\u00e2n).\n [The Mid\u0113\u00b4 priest informs the candidate that the second initiation\n will advance the candidate half way into the secrets of the\n Mid\u0113\u00b4wig\u00e2n. The candidate is then placed so that his body will\n have more magic influence and power as indicated by the zigzag\n lines radiating from it toward the sky.]\n\n [Illustration: Plate XIII.\n Mnemonic Songs.]\n\n [Illustration]\n Hi\u00b4-sha-we-ne\u00b4-me-go\u00b4, h\u0113\u00b4, n\u0113\u00b4.\n Ni-go\u00b4-tshi-mi, h\u0113\u00b4. (As sung.)\n Ni\u00b4-sha-we\u00b4-ni-mi-go\u00b4 \u0115\u00b4-ne-m\u00e2\u00b4-bi-dzh\u012dk.\n They have pity on me those who are sitting here.\n [This request is made to the invisible man\u00b4id\u014ds who congregate in\n the Mide\u00b4wig\u00e2n during the ceremonies, and the statement implies that\n they approve of the candidate\u2019s advancement.]\n\nAnother smoke offering is made upon the completion of this song, after\nwhich both individuals retire to their respective habitations. Upon the\nfollowing day, that being the one immediately preceding the day of\nceremony, the candidate again repairs to the sudatory to take a last\nvapor bath, after the completion of which he awaits the coming of his\npreceptor for final conversation and communion with man\u00b4id\u014ds respecting\nthe step he is prepared to take upon the morrow.\n\nThe preceptor\u2019s visit is merely for the purpose of singing to the\ncandidate, and impressing him with the importance of the rites of the\nMid\u0113\u00b4wig\u00e2n. After making the usual offering of tobacco smoke the\npreceptor becomes inspired and sings a song, the following being a\nreproduction of the one employed by him at this stage of the preparatory\ninstruction. (See Pl. XIII B.)\n\n [Illustration]\n Man\u00b4-i-d\u014d\u00b4, h\u0113\u00b4, n\u0113, man\u00b4-i-d\u014d\u00b4, h\u0113\u00b4, n\u0113\u00b4.\n Spirit, spirit,\n Ni\u00b4-man-i-d\u014d\u00b4 win\u00b4-da-bi-an\u00b4.\n I am a spirit (is) the reason why I am here.\n [The zigzag lines extending downward and outward from the mouth\n indicate singing. He has reached the power of a man\u00b4id\u014d, and is\n therefore empowered to sit within the sacred inclosure of the\n Mid\u0113\u00b4wig\u00e2n, to which he alludes.]\n\n [Illustration]\n Da\u00b4-b\u012b-w\u0101-ni\u00b4, ha\u00b4, h\u0113\u00b4,\n A\u207f\u00b4-n\u012dn, e-k\u014d\u00b4-w\u0113-an\u00b4.\n Drifting snow, why do I sing.\n [The first line is sung, but no interpretation of the words could be\n obtained, and it was alleged that the second line contained the idea\n to be expressed. The horizontal curve denotes the sky, the vertical\n zigzag lines indicating falling snow--though being exactly like the\n lines employed to denote rain. The drifting snow is likened to a\n shower of delicate m\u012b\u00b4gis shells or spots, and inquiry is made of it\n to account for the feeling of inspiration experienced by the singer,\n as this shower of m\u012b\u00b4gis descends from the abode of Ki\u00b4tshi Man\u00b4id\u014d\n and is therefore, in this instance, looked upon as sacred.]\n\n [Illustration]\n Rest, or pause.\n\n [Illustration]\n Gi-man\u00b4-i-d\u014d\u00b4-w\u0113, ni\u00b4-me-ne\u00b4-ki-nan\u00b4 wan-da.\n Gi\u00b4-a-w\u012dngk, gi-man\u00b4-i-d\u014d\u00b4-a-ni-min\u00b4,\n Your body, I believe it is a spirit.\n Gi-a-w\u012dngk.\n your body.\n [The first line is sung, but the last word could not be\n satisfactorily explained. The first word, as now pronounced, is\n Ki\u00b4tshi Man\u00b4id\u014d, and the song is addressed to him. The curved line,\n from which the arm protrudes, is the Mid\u0113\u00b4wig\u00e2n and the arm itself\n is that of the speaker in the attitude of adoration: reaching upward\n in worship and supplication.]\n\n [Illustration]\n Pi-n\u0113\u00b4-si ne\u00b4-pi-mi\u00b4-a ni\u207f\u00b4-ge-g\u0113\u00b4-kwe-a\u207f\n The bird as I promise the falcon\n mi-we\u00b4-tshi-man\u00b4-i-d\u014d\u00b4-wid.\n the reason he is a spirit.\n [The second word is of archaic form and no agreement concerning its\n correct signification could be reached by the Mid\u0113\u00b4. The meaning of\n the phrase appears to be that Ki\u00b4tshi Man\u00b4id\u014d promised to create\n the Thunder-bird, one of the man\u00b4id\u014ds. The falcon is here taken as a\n representative of that deity, the entire group of Thunderers being\n termed a-ni\u00b4-mi-ki\u00b4.]\n\n [Illustration]\n Zh\u012bn\u00b4-gwe mi\u00b4-shi-ma-kwa\u00b4\n Makes a great noise the bear.\n we\u207f\u00b4-dzhi-wa-ba-mok-kw\u0113d\u00b4 k\u016dn-n\u0113t\u00b4.\n the reason I am of flame.\n [The character of the bear represents the great bear spirit of the\n malevolent type, a band about his body indicating his spirit form.\n By means of his power and influence the singer has become endowed\n with the ability of changing his form into that of the bear, and in\n this guise accomplishing good or evil. The reference to flame (fire)\n denotes the class of conjurers or Shamans to which this power is\n granted, i.e., the W\u00e2b\u0115n\u014d\u00b4, and in the second degree this power is\n reached as will be referred to further on.]\n\n [Illustration]\n Ni\u00b4-a-wen\u00b4-din-da-sa\u00b4, ha\u00b4, sa\u00b4, man\u00b4-i-d\u014d\u00b4-wid.\n Gi\u00b4-a-w\u012dngk in\u00b4-do-sa man\u00b4-i-d\u014d\u00b4-wid.\n In your body I put it the spirit.\n [The first line is sung, and is not of the modern style of spoken\n language. The second line signifies that the arm of Ki\u00b4tshi Man\u00b4id\u014d,\n through the intermediary of the Mid\u0113\u00b4 priest, will put the spirit,\n i.e., the m\u012b\u00b4gis, into the body of the candidate.]\n\nThe singer accompanies his song either by using a short baton of wood,\ntermed \u201csinging stick\u201d or the Mid\u0113\u00b4 drum. After the song is completed\nanother present of tobacco is given to the preceptor, and after making\nan offering of smoke both persons return to their respective wig\u00b4iwams.\nLater in the evening the preceptor calls upon the candidate, when both,\nwith the assistance of friends, carry the presents to the Mid\u0113\u00b4wig\u00e2n,\nwhere they are suspended from the rafters, to be ready for distribution\nafter the initiation on the following day. Several friends of the\ncandidate, who are Mid\u0113\u00b4, are stationed at the doors of the Mid\u0113\u00b4wig\u00e2n\nto guard against the intrusion of the uninitiated, or the possible\nabstraction of the gifts by strangers.\n\nINITIATION OF CANDIDATE.\n\nThe candidate proceeds early on the morning of the day of initiation to\ntake possession of the sweat-lodge, where he awaits the coming of his\npreceptor and the eight officiating priests. He has an abundance of\ntobacco with which to supply all the active participants, so that they\nmay appease any feeling of opposition of the man\u00b4id\u014ds toward the\nadmission of a new candidate, and to make offerings of tobacco to the\nguardian spirit of the second degree of the Mid\u0113\u00b4wiwin. After the usual\nceremony of smoking individual songs are indulged in by the Mid\u0113\u00b4\npriests until such time as they may deem it necessary to proceed to the\nMid\u0113\u00b4wig\u00e2n, where the members of the society have long since gathered\nand around which is scattered the usual crowd of spectators. The\ncandidate leads the procession from the sweat-lodge to the eastern\nentrance of the Mid\u0113\u00b4wig\u00e2n, carrying an ample supply of tobacco and\nfollowed by the priests who chant. When the head of the procession\narrives at the door of the sacred inclosure a halt is made, the priests\ngoing forward and entering. The drummer, stationed within, begins to\ndrum and sing, while the preceptor and chief officiating priest continue\ntheir line of march around the inclosure, going by way of the south or\nleft hand. Eight circuits are made, the last terminating at the main or\neastern entrance. The drumming then ceases and the candidate is taken to\nthe inner side of the door, when all the members rise and stand in their\nplaces. The officiating priests approach and stand near the middle of\nthe inclosure, facing the candidate, when one of them says to the Mid\u0113\u00b4\npriest beside the latter: O-da\u00b4-pin a-s\u0113\u00b4-ma--\u201cTake it, the tobacco,\u201d\nwhereupon the Mid\u0113\u00b4 spoken to relieves the candidate of the tobacco and\ncarries it to the middle of the inclosure, where it is laid upon a\nblanket spread upon the ground. The preceptor then takes from the\ncross-poles some of the blankets or robes and gives them to the\ncandidate to hold. One of the malevolent spirits which oppose the\nentrance of a stranger is still supposed to remain with the Mid\u0113\u00b4wig\u00e2n,\nits body being that of a serpent, like flames of fire, reaching from the\nearth to the sky. He is called I\u00b4-shi-ga-n\u0113\u00b4-b\u012d-g\u014fg--\u201cBig-Snake.\u201d To\nappease his anger the candidate must make a present; so the preceptor\nsays for the candidate:\n\n Ka-w\u012b\u00b4\u207f-n\u012d-na-ga\u00b4 wa\u00b4-ba-ma\u00b4-si-ba\u00b4-sh\u012d-gi\u00b4-ne-g\u0113t\u00b4?\n Do you not see how he carries the goods?\n\nThis being assented to by the Mid\u0113\u00b4 priests the preceptor takes the\nblankets and deposits them near the tobacco upon the ground. Slight taps\nupon the Mid\u0113\u00b4 drum are heard and the candidate is led toward the left\non his march round the interior of the Mid\u0113\u00b4wig\u00e2n, the officiating\npriests following and being followed in succession by all others\npresent. The march continues until the eighth passage round, when the\nmembers begin to step back into their respective places, while the\nofficiating Mid\u0113\u00b4 finally station themselves with their backs toward the\nwesternmost degree post, and face the door at the end of the structure.\nThe candidate continues round to the western end, faces the Mid\u0113\u00b4\npriests, and all sit down. The following song is then sung, which may\nbe the individual production of the candidate (Pl. XIII, C). A song is\npart of the ritual, though it is not necessary that the candidate should\nsing it, as the preceptor may do so for him. In the instance under\nmy observation the song was an old one (which had been taught the\ncandidate), as the archaic form of pronunciation indicates. Each of the\nlines is repeated as often as the singer may desire, the prolongation of\nthe song being governed by his inspired condition. The same peculiarity\ngoverns the insertion, between words and at the end of lines, of\napparently meaningless vowel sounds, to reproduce and prolong the last\nnotes sounded. This may be done ad libitum, rythmical accentuation being\nmaintained by gently tapping upon the Mid\u0113\u00b4 drum.\n\n [Illustration]\n H\u012da\u00b4-ni-de h\u0115n\u00b4-da man\u00b4-i-d\u014d, h\u014d\u00b4,\n ni\u00b4-sha-bon\u00b4-de man\u00b4-i-d\u014d\u00b4-en-d\u00e2t.\n Where is the spirit lodge? I go through it.\n [The oblong structure represents the Mid\u0113\u00b4wig\u00e2n, the arm upon the\n left indicating the course of the path leading through it, the\n latter being shown by a zigzag line.]\n\n [Illustration]\n Nin-g\u014d\u00b4-sa m\u012d-d\u0113\u00b4-kwe ni-ka\u00b4 na\u00b4-ska-wa\u00b4.\n I am afraid of the \u201cgrand medicine\u201d woman; I go to her.\n [A leg is shown to signify locomotion. The singer fears the\n opposition of a Mid\u0113\u00b4 priestess and will conciliate her.]\n\n [Illustration]\n Ka-ni-sa\u00b4 hi\u00b4-a-tshi\u00b4-m\u012dn-d\u0113\u00b4 man\u00b4-ski-k\u012b\u00b4, d\u0113\u00b4, h\u0113\u00b4, h\u0113\u00b4.\n Kinsmen who speak of me, they see the striped sky.\n [A person of superior power, as designated by the horns attached to\n the head. The lines from the mouth signify voice or speech, while\n the horizontal lines denote the stratus clouds, the height above the\n earth of which illustrates the direction of the abode of the spirit\n whose conversation, referring to the singer, is observed crossing\n them as short vertical zigzag lines; i.e., voice lines.]\n\n [Illustration]\n Ke\u00b4-na-nan\u00b4-do-m\u0113\u00b4 ko-n\u014d\u00b4-ne-nak\n ka-ne-h\u0113\u00b4 nin-ko\u00b4-tshi nan\u00b4-no-me\u00b4.\n The cloud looks to me for medicine.\n [The speaker has become so endowed with the power of magic influence\n that he has preference with the superior Man\u00b4id\u014ds. The magic\n influence is shown descending to the hand which reaches beyond\n the cloud indicated by the oblong square upon the forearm.]\n\n [Illustration]\n Rest, after which dancing begins.\n\n [Illustration]\n Wa-tshu\u00b4-a-n\u0113\u00b4 ke\u00b4-ba-bing\u00b4-e-on\u00b4, wa-dzh\u016b.\n Going into the mountains.\n [The singer\u2019s thoughts go to the summit to commune with Ki\u00b4tshi\n Man\u00b4id\u014d. He is shown upon the summit.]\n\n [Illustration]\n Hi\u00b4-m\u0115-de\u00b4-wa hen\u00b4-d\u0115-a he\u00b4-na.\n The grand medicine affects me.\n [In his condition he appeals to Ki\u00b4tshi Man\u00b4id\u014d for aid. The arms\n represent the act of supplication.]\n\n [Illustration]\n Hai\u00b4-an-go ho\u00b4-ya o\u00b4-g\u0115-ma, ha\u00b4.\n The chief goes out.\n [The arms grasp a bear--the Bear Man\u00b4id\u014d--and the singer intimates\n that he desires the aid of that powerful spirit, who is one of the\n guardians of the Mid\u0113\u00b4wig\u00e2n.]\n\n [Illustration]\n Nish\u00b4-o-w\u0113\u00b4 ni-m\u0113\u00b4-hi-g\u014d\u00b4, h\u0113\u00b4, ni-g\u014d\u00b4-tshi-mi\u00b4-go-we, h\u0113\u00b4.\n Have pity on me wherever I have medicine.\n [The speaker is filled with magic influence, upon the strength of\n which he asks the Bear to pity and to aid him.]\n\n [Illustration]\n Wi\u00b4-so-mi\u00b4-ko-w\u0113\u00b4 h\u0115-a-za-we\u00b4-ne-ne-g\u014d\u00b4, h\u014d\u00b4.\n I am the beaver; have pity on me.\n [This is said to indicate that the original maker of the mnemonic\n song was of the Beaver totem or gens.]\n\n [Illustration]\n H\u0113n\u00b4-ta-no-wik\u00b4-ko-we\u00b4 de-w\u0115n\u00b4-da \u0115n-da-\u00e2\u00b4-d\u00e2n.\n I wish to know what is the matter with me.\n [The singer feels peculiarly impressed by his surroundings in the\n Mid\u0113\u00b4wig\u00e2n, because the sacred man\u00b4id\u014ds have filled his body with\n magic powers. These are shown by the zigzag or waving lines\n descending to the earth.]\n\nAs each of the preceding lines or verses is sung in such a protracted\nmanner as to appear like a distinct song, the dancers, during the\nintervals of rest, always retire to their places and sit down. The\ndancing is not so energetic as many of those commonly indulged in for\namusement only. The steps consist of two treading movements made by each\nfoot in succession. Keeping time with the drum-beats, at the same time\nthere is a shuffling movement made by the dancer forward, around and\namong his companions, but getting back toward his place before the verse\nis ended. The attitude during these movements consists in bending the\nbody forward, while the knees are bent, giving one the appearance of\nsearching for a lost object. Those who do not sing give utterance to\nshort, deep grunts, in accordance with the alternate heavier strokes\nupon the drum.\n\nAs the dancing ceases, and all are in their proper seats, the preceptor,\nacting for the candidate, approaches the pile of tobacco and distributes\na small quantity to each one present, when smoking is indulged in,\npreceded by the usual offering to the east, the south, the west, the\nnorth, the sky and the earth.\n\nAfter the completion of this ceremonial an attendant carries the Mid\u0113\u00b4\ndrum to the southeast angle of the inclosure, where it is delivered to\nthe drummer; then the officiating priests rise and approach within two\nor three paces of the candidate as he gets upon his knees. The preceptor\nand the assistant who is called upon by him take their places\nimmediately behind and to either side of the candidate, and the Mid\u0113\u00b4\npriest lowest in order of precedence begins to utter quick, deep tones,\nresembling the sound h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4, at the same time grasping\nhis mid\u0113\u00b4 sack with both hands, as if it were a gun, and moving it in a\nserpentine and interrupted manner toward one of the large joints of the\ncandidate\u2019s arms or legs. At the last utterance of this sound he\nproduces a quick puff with the breath and thrusts the bag forward as if\nshooting, which he pretends to do, the missile being supposed to be the\ninvisible sacred m\u012b\u00b4gis. The other priests follow in order from the\nlowest to the highest, each selecting a different joint, during which\nordeal the candidate trembles more and more violently until at last he\nis overcome with the magic influence and falls forward upon the ground\nunconscious. The Mid\u0113\u00b4 priests then lay their sacks upon his back, when\nthe candidate begins to recover and spit out the m\u012b\u00b4gis shell which he\nhad previously hidden within his mouth. Then the chief Mid\u0113\u00b4 takes it up\nbetween the tips of the forefinger and thumb and goes through the\nceremony described in connection with the initiation into the first\ndegree, of holding it toward the east, south, west, north, and the sky,\nand finally to the mouth of the candidate, when the latter, who has\npartly recovered from his apparently insensible condition, again\nrelapses into that state. The eight priests then place their sacks to\nthe respective joints at which they previously directed them, which\nfully infuses the body with the magic influence as desired. Upon this\nthe candidate recovers, takes up the m\u012b\u00b4gis shell and, placing it upon\nhis left palm, holds it forward and swings it from side to side, saying\nhe! he! he! he! he! and pretends to swallow it, this time only reeling\nfrom its effects. He is now restored to a new life for the second time;\nand as the priests go to seek seats he is left on the southern side and\nseats himself. After all those who have been occupied with the\ninitiation have hung up their mid\u0113\u00b4 sacks on available projections\nagainst the wall or branches, the new member goes forward to the pile of\ntobacco, blankets, and other gifts and divides them among those present,\ngiving the larger portions to the officiating priests. He then passes\naround once more, stopping before each one to pass his hands over the\nsides of the priests\u00b4 heads, and says:\n\n Mi-gw\u0115tsh\u00b4 ga-shi-t\u014d\u00b4-win bi-m\u00e2\u00b4-d\u012d-si-w\u012dn,\n Thanks for giving to me life,\n\nafter which he retreats a step, and clasping his hands and bowing toward\nthe priest, says:\n\n Ni-ka\u00b4-ni ni-ka\u00b4ni ni-ka\u00b4-ni ka-nia\u00b4,\n fellow mid\u0113\u00b4 fellow mid\u0113\u00b4 fellow mid\u0113\u00b4,\n\nto which each responds hau\u00b4, \u0113\u207f. The word hau\u00b4 is a term of approbation,\n\u0113\u207f signifying yes, or affirmation, the two thus used together serving to\nintensify the expression. Those of the Mid\u0113\u00b4 present who are of the\nsecond, or even some higher degree, then indulge in the ceremony of\npassing around to the eastern part of the inclosure, where they feign\ncoughing and gagging, so as to produce from the mouth the m\u012b\u00b4gis shell,\nas already narrated in connection with the first degree, p. 192.\n\nThis manner of thanking the officiating Mid\u0113\u00b4 for their services in\ninitiating the candidate into a higher degree is extended also to those\nmembers of the Mid\u0113\u00b4wiwin who are of the first degree only, in\nacknowledgment of the favor of their presence at the ceremony, they\nbeing eligible to attend ceremonial rites of any degree higher than the\nclass to which they belong, because such men are neither benefited nor\ninfluenced in any way by merely witnessing such initiation, but they\nmust themselves take the principal part in it to receive the favor of a\nrenewed life and to become possessed of higher power and increased magic\ninfluence.\n\nVarious members of the society indulge in short harangues, recounting\npersonal exploits in the performance of magic and exorcism, to which the\nauditors respond in terms of gratification and exclamations of approval.\nDuring these recitals the ushers, appointed for the purpose, leave the\ninclosure by the western door to return in a short time with kettles of\nfood prepared for the mid\u0113\u00b4 feast. The ushers make four circuits of the\ninterior, giving to each person present a quantity of the contents of\nthe several vessels, so that all receive sufficient to gratify their\ndesires. When the last of the food has been consumed, or removed, the\nmid\u0113\u00b4 drum is heard, and soon a song is started, in which all who desire\njoin. After the first two or three verses of the song are recited, a\nshort interval of rest is taken, but when it is resumed dancing begins\nand is continued to the end. In this manner they indulge in singing and\ndancing, interspersed with short speeches, until the approach of sunset,\nwhen the members retire to their own wig\u00b4iwams, leaving the Mid\u0113\u00b4-wig\u00e2n\nby the western egress.\n\nThe ushers, assisted by the chief Mid\u0113\u00b4, then remove the sacred post\nfrom the inclosure and arrange the interior for new initiations, either\nof a lower or higher class, if candidates have prepared and presented\nthemselves. In case there is no further need of meeting again at once,\nthe members of the society and visitors return upon the following day to\ntheir respective homes.\n\nDESCRIPTIVE NOTES.\n\nThe m\u012b\u00b4gis shell employed in the second degree initiation is of the same\nspecies as those before mentioned. At White Earth, however, some of the\npriests claim an additional shell as characteristic of this advanced\ndegree, and insist that this should be as nearly round as possible,\nhaving a perforation through it by which it may be secured with a strand\nor sinew. In the absence of a rounded white shell a bead may be used as\na substitute. On Pl. XI, No. 4, is presented an illustration of the bead\n(the second-degree m\u012b\u00b4gis) presented to me on the occasion of my\ninitiation.\n\nWith reference to the style of facial decoration resorted to in this\ndegree nearly all of the members now paint the face according to their\nown individual tastes, though a few old men still adhere to the\ntraditional method previously described (pp. 180, 181). The candidate\nusually adopts the style practiced by his preceptor, to which he is\nofficially entitled; but if the preceptor employed in the preparatory\ninstruction for the second degree be not the same individual whose\nservices were retained for the first time, then the candidate has the\nprivilege of painting his face according to the style of the preceding\ndegree. If he follow his last preceptor it is regarded as an exceptional\ntoken of respect, and the student is not expected to follow the method\nin his further advancement.\n\nA Mid\u0113\u00b4 of the second degree is also governed by his tutelary daimon;\ne.g., if during the first fast and vision he saw a bear, he now prepares\na necklace of bear-claws, which is worn about the neck and crosses the\nmiddle of the breast. He now has the power of changing his form into\nthat of a bear; and during that term of his disguise he wreaks vengeance\nupon his detractors and upon victims for whose destruction he has been\nliberally rewarded. Immediately upon the accomplishment of such an act\nhe resumes his human form and thus escapes identification and detection.\nSuch persons are termed by many \u201cbad medicine men,\u201d and the practice of\nthus debasing the sacred teachings of the Mid\u0113\u00b4wiwin is discountenanced\nby members of the society generally. Such pretensions are firmly\nbelieved in and acknowledged by the credulous and are practiced by that\nclass of Shamans here designated as the W\u00e2b\u0115n\u014d\u00b4.\n\nIn his history[15] Rev. Mr. Jones says:\n\n As the powwows always unite witchcraft with the application of their\n medicines I shall here give a short account of this curious art.\n\n Witches and wizards are persons supposed to possess the agency of\n familiar spirits from whom they receive power to inflict diseases on\n their enemies, prevent good luck of the hunter and the success of the\n warrior. They are believed to fly invisibly at pleasure from place to\n place; to turn themselves into bears, wolves, foxes, owls, bats, and\n snakes. Such metamorphoses they pretend to accomplish by putting on\n the skins of these animals, at the same time crying and howling in\n imitation of the creature they wish to represent. Several of our\n people have informed me that they have seen and heard witches in the\n shape of these animals, especially the bear and the fox. They say that\n when a witch in the shape of a bear is being chased all at once she\n will run round a tree or a hill, so as to be lost sight of for a time\n by her pursuers, and then, instead of seeing a bear they behold an old\n woman walking quietly along or digging up roots, and looking as\n innocent as a lamb. The fox witches are known by the flame of fire\n which proceeds out of their mouths every time they bark.\n\n Many receive the name of witches without making any pretensions to the\n art, merely because they are deformed or ill-looking. Persons esteemed\n witches or wizards are generally eccentric characters, remarkably\n wicked, of a ragged appearance and forbidding countenance. The way in\n which they are made is either by direct communication with the\n familiar spirit during the days of their fasting, or by being\n instructed by those skilled in the art.\n\n [Footnote 15: History of the Ojebway Indians, etc., London (1843?),\n pp. 145, 146.]\n\nA Mid\u0113\u00b4 of the second degree has the reputation of superior powers on\naccount of having had the m\u012b\u00b4gis placed upon all of his joints, and\nespecially because his heart is filled with magic power, as is shown in\nPl. III, No. 48. In this drawing the disk upon the breast denotes where\nthe m\u012b\u00b4gis has been \u201cshot\u201d into the figure, the enlarged size of the\ncircle signifying \u201cgreater abundance,\u201d in contradistinction to the\ncommon designation of a m\u012b\u00b4gis shown only by a simple spot or small\npoint. One of this class is enabled to hear and see what is transpiring\nat a remote distance, the lines from the hands indicating that he is\nenabled to grasp objects which are beyond the reach of a common person,\nand the lines extending from the feet signifying that he can traverse\nspace and transport himself to the most distant points. Therefore he is\nsought after by hunters for aid in the discovery and capture of game,\nfor success in war, and for the destruction of enemies, however remote\nmay be their residence.\n\nWhen an enemy or a rival is to be dealt with a course is pursued similar\nto that followed when preparing hunting charts, though more powerful\nmagic medicines are used. In the following description of a pictograph\nrecording such an occurrence the Mid\u0113\u00b4, or rather the W\u00e2b\u0115n\u014d\u00b4, was of\nthe fourth degree of the Mid\u0113\u00b4wiwin. The indication of the grade of the\noperator is not a necessary part of the record, but in this instance\nappears to have been prompted from motives of vanity. The original\nsketch, of which Fig. 24 is a reproduction, was drawn upon birch-bark by\na Mid\u0113\u00b4, in 1884, and the ceremony detailed actually occurred at White\nEarth, Minnesota. By a strange coincidence the person against whom\nvengeance was aimed died of pneumonia the following spring, the disease\nhaving resulted from cold contracted during the preceding winter. The\nvictim resided at a camp more than a hundred miles east of the locality\nabove named, and his death was attributed to the Mid\u0113\u00b4\u2019s power, a\nreputation naturally procuring for him many new adherents and disciples.\nThe following is the explanation as furnished by a Mid\u0113\u00b4 familiar with\nthe circumstances:\n\n [Illustration: Fig. 24.--Mid\u0113\u00b4 destroying an enemy.]\n\n No. 1 is the author of the chart, a Mid\u0113\u00b4 who was called upon to take\n the life of a man living at a distant camp. The line extending from\n the mid\u0113\u00b4 to the figure at No. 9, signifies that his influence will\n reach to that distance.\n\n No. 2, the applicant for assistance.\n\n Nos. 3, 4, 5, and 6, represent the four degrees of the Mid\u0113\u00b4wiwin (of\n which the operator, in this instance, was a member). The degrees are\n furthermore specifically designated by short vertical strokes.\n\n No. 7 is the mid\u0113\u00b4 drum used during the ceremony of preparing the\n charm.\n\n No. 8 represents the body of the intended victim. The heart is\n indicated, and upon this spot was rubbed a small quantity of\n vermilion.\n\n No. 9 is the outline of a lake, where the subject operated upon\n resided.\n\nWar parties are not formed at this time, but mnemonic charts of songs\nused by priests to encourage war parties, are still extant, and a\nreproduction of one is given on Pl. XIII, D. This song was used by the\nMid\u0113\u00b4 priest to insure success to the parties. The members who intended\nparticipating in the exhibition would meet on the evening preceding\ntheir departure, and while listening to the words, some would join in\nthe singing while others would dance. The lines may be repeated ad\nlibitum so as to lengthen the entire series of phrases according to the\nprevalent enthusiasm and the time at the disposal of the performers. The\nwar drum was used, and there were always five or six drummers so as to\nproduce sufficient noise to accord with the loud and animated singing of\na large body of excited men. This drum is, in size, like that employed\nfor dancing. It is made by covering with rawhide an old kettle, or\nwooden vessel, from 2 to 3 feet in diameter. The drum is then attached\nto four sticks, or short posts, so as to prevent its touching the\nground, thus affording every advantage for producing full and resonant\nsounds, when struck. The drumsticks are strong withes, at the end of\neach of which is fastened a ball of buckskin thongs. The following lines\nare repeated ad libitum:\n\n [Illustration: Plate XIV.\n Mnemonic Songs.]\n\n [Illustration]\n Hu\u00b4-na-wa\u00b4-na ha\u00b4-w\u0101,\n un-do\u00b4-dzhe-na\u00b4 ha-we\u00b4-n\u0115.\n I am looking [feeling] for my paint.\n [The Mid\u0113\u2019s hands are at his medicine sack searching for his war\n paint.]\n\n [Illustration]\n H\u012da\u00b4-dzhi-m\u012dn-de\u00b4 non\u00b4-da-k\u014d\u00b4, h\u014d\u00b4,\n They hear me speak of legs.\n [Refers to speed in the expedition. To the left of the leg is the\n arm of a spirit, which is supposed to infuse magic influence so as\n to give speed and strength.]\n\n [Illustration]\n Hu\u00b4-wa-ke\u00b4, na\u00b4, ha\u00b4,\n He said,\n [The Turtle Man\u00b4id\u014d will lend his aid in speed. The turtle was one\n of the swiftest man\u00b4id\u014ds, until through some misconduct, Min\u00b4ab\u014d\u00b4zho\n deprived him of his speed.]\n\n [Illustration]\n Wa\u00b4-tshe, ha\u00b4, hw\u0113, wa\u00b4-ka-te\u00b4, h\u0113\u00b4, wa\u00b4-tshe, ha\u00b4, hw\u0113\u00b4.\n Powder, he said.\n [The modern form of Wa\u00b4-ka-te\u00b4, he\u00b4, hw\u0101\u00b4, is ma\u00b4-ka-d\u0113\u00b4-hwa; other\n archaic words occur also in other portions of this song. The phrase\n signifies that the Mid\u0113\u00b4 Man\u00b4id\u014d favors good results from the use of\n powder. His form projects from the top of the Mid\u0113\u00b4 structure.]\n\n [Illustration]\n Rest. A smoke is indulged in after which the song is resumed,\n accompanied with dancing.\n\n [Illustration]\n Sin-go\u00b4-na wa-k\u012b\u00b4 na-ha\u00b4-ka\n I made him cry.\n [The figure is that of a turkey buzzard which the speaker shot.]\n\n [Illustration]\n Te-wa\u00b4-tshi-me-kwe\u00b4-na, ha\u00b4, na-ke\u00b4-nan.\n They tell of my powers.\n [The people speak highly of the singer\u2019s magic powers; a charmed\n arrow is shown which terminates above with feather-web ornament,\n enlarged to signify its greater power.]\n\n [Illustration]\n He\u00b4-w\u0115-ne-nis\u00b4-sa ma-he\u00b4-ka-n\u0115n\u00b4-na.\n What have I killed, it is a wolf.\n [By aid of his magic influence the speaker has destroyed a bad\n man\u00b4id\u014d which had assumed the form of a wolf.]\n\n [Illustration]\n Sun\u00b4-gu-we\u00b4-wa, ha\u00b4, n\u012bn-d\u0113n\u00b4, tshi\u00b4-man-da\u00b4-kwa ha\u00b4na-n\u012dn-d\u0113n\u00b4.\n I am as strong as the bear.\n [The Mid\u0113\u00b4 likens his powers to those of the Bear Man\u00b4id\u014d, one of\n the most powerful spirits; his figure protrudes from the top of the\n Mid\u0113\u00b4wig\u00e2n while his spirit form is indicated by the short lines\n upon the back.]\n\n [Illustration]\n Wa\u00b4-ka-na\u00b4-ni, h\u0113\u00b4, wa\u00b4-ka-na\u00b4-ni.\n I wish to smoke.\n [The pipe used is that furnished by the promoter or originator of\n the war party, termed a \u201cpartisan.\u201d The Mid\u0113\u00b4 is in full accord with\n the work undertaken and desires to join, signifying his wish by\n desiring to smoke with the braves.]\n\n [Illustration]\n He\u00b4-wa-h\u014d\u00b4-a hai\u00b4-a-n\u0113\u00b4\n I even use a wooden image.\n [Effigies made to represent one who is to be destroyed. The heart is\n punctured, vermilion or other magic powder is applied, and the death\n of the victim is encompassed.]\n\n [Illustration]\n Pa-kwa\u00b4 ma-ko-n\u0113\u00b4 \u0101\u00b4, \u014d\u00b4, h\u0113\u00b4,\n \u014dsh-ke\u00b4-na-ko-n\u0113\u00b4-a.\n The bear goes round angry.\n [The Bear Man\u00b4id\u014d is angry because the braves are dilatory in going\n to war. The sooner they decide upon this course, the better it will\n be for the Mid\u0113\u00b4 as to his fee, and the chances of success are\n greater while the braves are infused with enthusiasm, than if they\n should become sluggish and their ardor become subdued.]\n\n\nTHIRD DEGREE.\n\n [Illustration: Fig. 25.--Diagram of Mid\u0113\u00b4wig\u00e2n of the third degree.]\n\nThe structure in which the third degree of the Mid\u0113\u00b4wiwin is conferred\nresembles that of the two preceding, and an outline is presented in Fig.\n25. In this degree three posts are erected, the first one resembling\nthat of the first degree, being painted red with a band of green around\nthe top. (Pl. XV, No. 1.) This is planted a short distance to the east\nof the middle of the floor. The second post is also painted red, but has\nscattered over its entire surface spots of white clay, each of about the\nsize of a silver quarter of a dollar, symbolical of the m\u012b\u00b4gis shell.\nUpon the top of this post is placed the stuffed body of an\nowl--K\u014f-k\u00f3-k\u014f-\u014d\u00b4. (Pl. XV, No. 2.) This post is planted a short distance\nwest of the first one and about midway between it and the third, which\nlast is erected within about 6 or 8 feet from the western door, and is\npainted black. (Pl. XV, No. 3.) The sacred stone against which patients\nare placed, and which has the alleged virtue of removing or expelling\nthe demons that cause disease, is placed upon the ground at the usual\nspot near the eastern entrance (Fig. 25, No. 1). The Makw\u00e1 Man\u00b4id\u014d--bear\nspirit--is the tutelary guardian of this degree. Cedar trees are planted\nat each of the outer angles of the structure (Fig. 25, Nos. 6, 7, 8, 9).\nThe sudatory is erected about 100 yards due east of the main entrance of\nthe Mid\u0113\u00b4wig\u00e2n, and is of the same size and for the same purpose as that\nfor the second degree.\n\n [Illustration: Plate XV.\n Sacred Posts of Mid\u0113\u00b4wig\u00e2n.]\n\nPREPARATION OF CANDIDATE.\n\nIt is customary for the period of one year to elapse before a\nsecond-degree Mid\u0113\u00b4 can be promoted, even if he be provided with enough\npresents for such advancement. As the exacted fee consists of goods and\ntobacco thrice the value of the fee for the first degree, few present\nthemselves. This degree is not held in as high estimation, relatively,\nas the preceding one; but it is alleged that a Mid\u0113\u00b4\u2019s powers are\nintensified by again subjecting himself to the ceremony of being \u201cshot\nwith the sacred m\u012b\u00b4gis,\u201d and he is also elevated to that rank by means\nof which he may be enabled the better to invoke the assistance of the\ntutelary guardian of this degree.\n\nA Mid\u0113\u00b4 who has in all respects complied with the preliminaries of\nannouncing to the chief Mid\u0113\u00b4 his purpose, gaining satisfactory evidence\nof his resources and ability to present the necessary presents, and of\nhis proficiency in the practice of medical magic, etc., selects a\npreceptor of at least the third degree and one who is held in high\nrepute and influence in the Mid\u0113\u00b4wiwin. After procuring the services of\nsuch a person and making a satisfactory agreement with him, he may be\nenabled to purchase from him some special formul\u00e6 for which he is\ndistinguished. The instruction embraces a r\u00e9sum\u00e9 of the traditions\npreviously given, the various uses and properties of magic plants and\ncompounds with which the preceptor is familiar, and conversations\nrelative to exploits performed in medication, incantation, and exorcism.\nSometimes the candidate is enabled to acquire new \u201cmedicines\u201d to add to\nhis list, and the following is a translation of the tradition relating\nto the origin of ginseng (Aralia quinquefolia, Gr.), the so-called \u201cman\nroot,\u201d held in high estimation as of divine origin. In Fig. 3 is\npresented a pictorial representation of the story, made by Ojibwa,\na Mid\u0113\u00b4 priest of White Earth, Minnesota. The tradition purports\nto be an account of a visit of the spirit of a boy to the abode of\nDzhibai\u00b4Man\u00b4id\u014d, \u201cthe chief spirit of the place of souls,\u201d called\nNe\u00b4-ba-gi\u00b4-zis, \u201cthe land of the sleeping sun.\u201d\n\nThere appears to be some similarity between this tradition and that\ngiven in connection with Pl. V, in which the Sun Spirit restored to\nlife a boy, by which act he exemplified a portion of the ritual of the\nMid\u0113\u00b4wiwin. It is probable therefore that the following tradition is a\ncorruption of the former and made to account for the origin of \u201cman\nroot,\u201d as ginseng is designated, this root, or certain portions of it,\nbeing so extensively employed in various painful complaints.\n\n Once an old Mid\u0113\u00b4, with his wife and son, started out on a hunting\n trip, and, as the autumn was changing into winter, the three erected a\n substantial wig\u00b4iwam. The snow began to fall and the cold increased,\n so they decided to remain and eat of their stores, game having been\n abundant and a good supply having been procured. The son died;\n whereupon his mother immediately set out for the village to obtain\n help to restore him to life, as she believed her father, the chief\n priest of the Mid\u0113\u00b4-wiwin, able to accomplish this.\n\n When the woman informed her father of the death of her son, her\n brother, who was present, immediately set out in advance to render\n assistance. The chief priest then summoned three assistant Mid\u0113\u00b4, and\n they accompanied his daughter to the place where the body of his dead\n grandson lay upon the floor of the wig\u00b4iwam, covered with robes.\n\n The chief Mid\u0113\u00b4 placed himself at the left shoulder of the dead boy,\n the next in rank at the right, while the two other assistants\n stationed themselves at the feet. Then the youngest Mid\u0113\u00b4--he at the\n right foot of the deceased--began to chant a mid\u0113\u00b4 song, which he\n repeated a second, a third, and a fourth time.\n\n When he had finished, the Mid\u0113\u00b4 at the left foot sang a mid\u0113\u00b4 song\n four times; then the Mid\u0113\u00b4 at the right shoulder of the body did the\n same, after which the chief Mid\u0113\u00b4 priest sang his song four times,\n whereupon there was a perceptible movement under the blanket, and as\n the limbs began to move the blanket was taken off, when the boy sat\n up. Being unable to speak, he made signs that he desired water, which\n was given to him.\n\n The four Mid\u0113\u00b4 priests then chanted medicine songs, each preparing\n charmed remedies which were given to the boy to complete his recovery.\n The youngest Mid\u0113\u00b4, standing at the foot of the patient, gave him four\n pinches of powder, which he was made to swallow; the Mid\u0113\u00b4 at the left\n foot did the same; then the Mid\u0113\u00b4 at the right shoulder did likewise,\n and he, in turn, was followed by the chief priest standing at the left\n shoulder of the boy; whereupon the convalescent immediately recovered\n his speech and said that during the time that his body had been in a\n trance his spirit had been in the \u201cspirit land,\u201d and had learned of\n the \u201cgrand medicine.\u201d\n\n The boy then narrated what his spirit had experienced during the\n trance, as follows: \u201cGi\u00b4-gi-min\u00b4-\u0115-go\u00b4-min mi-d\u0113\u00b4-wi-w\u012dn mi-d\u0113\u00b4\n man\u00b4-i-d\u014d\u00b4 \u2018n-gi-g\u012dn\u00b4-o-a-m\u00e2k ban-dzhi\u00b4-ge\u00b4-o-we\u00b4-\u00e2n\n ta\u00b4-zi-ne\u00b4-zho-wak\u00b4 ni-zha\u00b4-n\u0115-zak, k\u012d-wi\u00b4-de-g\u0115t\u00b4\n mi\u00b4-o-pi\u00b4-ke\u00b4-ne-b\u016di\u00b4-yan ka-ki\u00b4-n\u0115 ka-we\u00b4-d\u0115-ge\u00b4 mi\u00b4-o-w\u014fk-pi\u00b4\n i-kan\u00b4-o-a-mag\u00b4-\u012d-na mi-d\u0113\u00b4 man\u00b4i-d\u014d wi-we\u00b4-ni-tshi mi-d\u0113\u00b4-wi-w\u012dn,\n ki\u00b4-mi-m\u00e2\u00b4-d\u012d-si-win\u00b4-in-\u00e2n\u00b4 ki-mi\u00b4-n\u012d-go-nan\u00b4 ge-on\u00b4-d\u0115-na-m\u014fngk\n ki\u00b4-mi-m\u00e2\u00b4-di-si\u00b4-wa-in-an\u00b4; ki\u00b4-ki-no\u00b4-a-mag\u00b4-wi-nan\u00b4 mash\u00b4-k\u012d-ki\n o-gi\u00b4-mi-ni\u00b4-go-wan\u00b4 o-dzhi-bi\u00b4-g\u00e2n gi-me\u00b4-ni-na-g\u016dk\u00b4\n mash\u00b4-k\u012d-ki-wa\u00b4-bo\u207f sht\u012dk-wan\u00b4-a-ko-se\u00b4-an o-ma\u00b4-m\u00e2sh\u00b4-k\u012d-ki\n ma\u00b4-gi-ga\u00b4-to ki\u00b4-ka-ya-t\u014dn.\u201d\n\nThe following is a translation:\n\n \u201cHe, the chief spirit of the Mid\u0113\u00b4 Society, gave us the \u201cgrand\n medicine,\u201d and he has taught us how to use it. I have come back from\n the spirit land. There will be twelve, all of whom will take wives;\n when the last of these is no longer without a wife, then will I die.\n That is the time. The Mid\u0113\u00b4 spirit taught us to do right. He gave us\n life and told us how to prolong it. These things he taught us, and\n gave us roots for medicine. I give to you medicine; if your head is\n sick, this medicine put upon it, you will put it on.\u201d\n\nThe revelation received by the boy was in the above manner imparted\nto the Indians. The reference to twelve--three times the sacred number\nfour--signifies that twelve chief priests shall succeed each other\nbefore death will come to the narrator. It is observed, also, that a\nnumber of the words are archaic, which fact appears to be an indication\nof some antiquity, at least, of the tradition.\n\nThe following are the principal forms in which a Mid\u0113\u00b4 will utilize\nAralia quinquefolia, Gr., ginseng--Sht\u0115\u00b4-na-bi-o\u00b4-dzhi-bik:\n\n 1. Small quantities of powdered root are swallowed to relieve\n stomachic pains.\n\n 2. A person complaining with acute pains in any specific part of\n the body is given that part of the root corresponding to the part\n affected; e.g., for pleurisy, the side of the root is cut out, and\n an infusion given to relieve such pains; if one has pains in the\n lower extremities, the bifurcations of the root are employed;\n should the pains be in the thorax, the upper part of the root--\n corresponding to the chest--is used in a similar manner.\n\nINITIATION OF CANDIDATE.\n\nAs the candidate for promotion has acquired from his Mid\u0113\u00b4 friends such\nnew information as they choose to impart, and from his instructor all\nthat was practicable, he has only to await the day of ceremony to be\npublicly acknowledged as a third-degree Mid\u0113\u00b4. As this time approaches\nthe invitation sticks are sent to the various members and to such\nnon-resident Mid\u0113\u00b4 as the officiating priests may wish to honor. On or\nbefore the fifth day previous to the meeting the candidate moves to the\nvicinity of the Mid\u0113\u00b4wig\u00e2n. On that day the first sweat bath is taken,\nand one also upon each succeeding day until four baths, as a ceremony of\npurification, have been indulged in. On the evening of the day before\nthe meeting his preceptor visits him at his own wig\u00b4iwam when, with the\nassistance of friends, the presents are collected and carried to the\nMid\u0113\u00b4-wig\u00e2n and suspended from the transverse poles near the roof. The\nofficiating priests may subsequently join him, when smoking and singing\nform the chief entertainment of the evening.\n\nBy this time numerous visitors have gathered together and are encamped\nthroughout the adjacent timber, and the sound of the drum, where dancing\nis going on, may be heard far into the night.\n\nEarly on the morning of the day of the ceremonies the candidate goes\nto the sudatory where he first awaits the coming of his preceptor and\nlater the arrival of the Mid\u0113\u00b4 priests by whom he is escorted to the\nMid\u0113\u00b4wig\u00e2n. With the assistance of the preceptor he arranges his gift of\ntobacco which he takes with him to the sacred inclosure, after which a\nsmoke offering is made, and later Mid\u0113\u00b4 songs are chanted. These may be\nof his own composition as he has been a professor of magic a sufficient\nlapse of time to have composed them, but to give evidence of superior\npowers the chief, or some other of the officiating priests, will perhaps\nbe sufficiently inspired to sing. The following was prepared and chanted\nby one of the Mid\u0113\u00b4 priests at the third-degree meeting at White Earth,\nMinnesota, and the illustration in Pl. XIV, A, is a reproduction of the\noriginal. The words, with translation, are as follows:\n\n [Illustration]\n\n Ni-ka\u00b4-ni-na man\u00b4-do-na-m\u014d\u00b4-a.\n My friend I am shooting into you in trying to hit the mark.\n [The two arms are grasping the m\u012b\u00b4gis, which he the Mid\u0113\u00b4 is going\n to shoot into the body of the candidate. The last word means,\n literally, trying to hit the mark at random.]\n\n [Illustration]\n Me-kwa\u00b4-me-sha-kwak\u00b4, mi-t\u0113\u00b4-wi-da\u00b4.\n While it is clear let us have it, the \u201cgrand medicine.\u201d\n [The Mid\u0113\u00b4 arm, signified by the magic zigzag lines at the lower end\n of the picture, reaches up into the sky to keep it clear; the rain\n is descending elsewhere as indicated by the lines descending from\n the sky at the right and left.]\n\n [Illustration]\n Rest.\n During this interval a smoke offering is made.\n\n [Illustration]\n Mi-sha\u00b4-kwi-t\u014d-n\u012d m\u012b\u00b4-g\u012ds-s\u012dm\u00b4.\n As clear as the sky [is] my m\u012b\u00b4gis.\n [The figure represents the sacred m\u012b\u00b4gis, as indicated by the short\n lines radiating from the periphery. The m\u012b\u00b4gis is white and the\n clear sky is compared to it.]\n\n [Illustration]\n S\u014dn\u00b4-gi-mi-d\u0113\u00b4 wi-ka\u00b4-ne, h\u0113\u00b4,\n Wi-n\u014d\u00b4-a man\u00b4-i-d\u014d\u00b4-wi-dzh\u012b\u00b4-id-e\u00b4-zhi-w\u00e2t.\n Take the \u201cgrand medicine\u201d strong, as they, together\n with the \u201cGreat Spirit,\u201d tell me.\n [The candidate is enjoined to persevere in his purpose. The\n associate Mid\u0113\u00b4 are alluded to, as also Ki\u00b4tshi Man\u00b4id\u014d, who urge\n his continuance and advancement in the sacred society. The arm\n reaches down to search for the sacred m\u012b\u00b4gis of the fourth degree--\n designated by four vertical lines--which is, as yet, hidden from\n the person addressed.]\n\n [Illustration]\n Hwa\u00b4-ba-mi-d\u0113\u00b4, hwa\u00b4-ba-mi-d\u0113\u00b4,\n Na\u00b4-wa-kin-t\u0113\u00b4.\n He who sees me, he who sees me, stands on the middle of the earth.\n [The human figure symbolizes Ki\u00b4tshi Man\u00b4id\u014d; the magic lines cross\n his body, while his legs rest upon the outline of the Mid\u0113\u00b4wig\u00e2n.\n His realm, the sky, reaches from the zenith to the earth, and he\n beholds the Mid\u0113\u00b4 while chanting and conducting the Mid\u0113\u00b4wiwin.]\n\n [Illustration]\n Man\u00b4-i-d\u014d\u00b4 wi\u00b4-ka-ni\u00b4 ni-mi-d\u0113\u00b4.\n To the spirit be a friend, my Mid\u0113\u00b4.\n [The speaker enjoins the candidate to be faithful to his charge, and\n thus a friend to Ki\u00b4tshi Man\u00b4id\u014d, who in return will always assist\n him. The figure holds a m\u012b\u00b4gis in its right hand, and the Mid\u0113\u00b4 drum\n in its left.]\n\nThe greater number of words in the preceding text are of an archaic\nform, and are presented as they were chanted. The several lines may be\nrepeated ad libitum to accord with the feeling of inspiration which the\nsinger experiences, or the amount of interest manifested by his hearers.\n\n [Illustration: Plate XVI.\n Mnemonic Songs.]\n\nAll the members of the society not officially inducting the candidate\nhave ere this entered the Mid\u0113\u00b4wig\u00e2n and deposited their invitation\nsticks near the sacred stone, or, in the event of their inability to\nattend, have sent them with an explanation. The candidate, at the\nsuggestion of the Mid\u0113\u00b4 priest, then prepares to leave the sudatory,\ngathers up the tobacco, and as he slowly advances toward the Mid\u0113\u00b4\ninclosure his attendants fall into the procession according to their\noffice. The priests sing as they go forward, until they reach the\nentrance of the Mid\u0113\u00b4wig\u00e2n, where the candidate and his preceptor halt,\nwhile the remainder enter and take their stations just within the door,\nfacing the west.\n\nThe drummers, who are seated in the southwestern angle of the inclosure,\nbegin to drum and sing, while the candidate is led slowly around the\nexterior, going by the south, thus following the course of the sun. Upon\nthe completion of the fourth circuit he is halted directly opposite the\nmain entrance, to which his attention is then directed. The drumming and\nsinging cease; the candidate beholds two Mid\u0113\u00b4 near the outer entrance\nand either side of it. These Mid\u0113\u00b4 represent two malevolent man\u00b4id\u014d and\nguard the door against the entrance of those not duly prepared. The one\nupon the northern side of the entrance then addresses his companion in\nthe following words: I\u00b4-ku-tan ka\u00b4-wi-nad\u00b4-g\u012d wa\u00b4-na-m\u00e2\u00b4-s\u012d\n\u0113\u00b4-zh\u012d-g\u012d\u00b4-n\u012d-g\u0115d--\u201cDo you not see how he is formed?\u201d To which the other\nresponds: O-da\u00b4-p\u012d-n\u014f\u00b4 ke\u00b4-no-w\u012dn-d\u016dng shkwan\u00b4-d\u012dm--\u201cTake care of it,\nthe door;\u201d [i.e., guard the entrance.] The former then again speaks to\nhis companion, and says: Ka-w\u012bn\u00b4-n\u012d-na-ga\u00b4\nw\u00e2\u00b4-ba-ma\u00b4-si-ba\u00b4-sh\u012d-gi\u00b4-ne-g\u0113t\u00b4--\u201cDo you not see how he carries the\ngoods?\u201d The Mid\u0113\u00b4 spoken to assents to this, when the preceptor takes\nseveral pieces of tobacco which he presents to the two guards, whereupon\nthey permit the candidate to advance to the inner entrance, where he is\nagain stopped by two other guardian man\u00b4id\u014d, who turn upon him as if to\ninquire the reason of his intrusion. The candidate then holds out two\nparcels of tobacco and says to them: O-da\u00b4-pin a-s\u0113\u00b4-ma--\u201cTake it, the\ntobacco,\u201d whereupon they receive the gift and stand aside, saying:\nKun\u00b4-da-dan--\u201cGo down;\u201d [i.e., enter and follow the path.] As the\ncandidate is taken a few steps forward and toward the sacred stone, four\nof the eight officiating priests receive him, one replacing the\npreceptor who goes to the extreme western end there to stand and face\nthe east, where another joins him, while the remaining two place\nthemselves side by side so as to face the west.\n\nIt is believed that there are five powerful man\u00b4id\u014ds who abide within\nthe third-degree Mid\u0113\u00b4wig\u00e2n, one of whom is the Mid\u0113\u00b4 man\u00b4id\u014d--Ki\u00b4tshi\nMan\u00b4id\u014d--one being present at the sacred stone, the second at that part\nof the ground between the sacred stone and the first part where the\ngifts are deposited, the remaining three at the three degree posts.\n\nAs the candidate starts and continues upon his walk around the interior\nof the inclosure the musicians begin to sing and drum, while all those\nremaining are led toward the left, and when opposite the sacred stone\nhe faces it and is turned round so that his back is not toward it in\npassing; the same is done at the second place where one of the spirits\nis supposed to abide; again at first, second, and third posts. By this\ntime the candidate is at the western extremity of the structure, and as\nthe second Mid\u0113\u00b4 receives him in charge, the other taking his station\nbeside the preceptor, he continues his course toward the north and east\nto the point of departure, going through similar evolutions as before,\nas he passes the three posts, the place of gifts and the sacred stone.\nThis is done as an act of reverence to the man\u00b4id\u014ds and to acknowledge\nhis gratitude for their presence and encouragement. When he again\narrives at the eastern extremity of the inclosure he is placed between\nthe two officiating Mid\u0113\u00b4, who have been awaiting his return, while his\ncompanion goes farther back, even to the door, from which point he\naddresses the other officiating Mid\u0113\u00b4 as follows:\n\n M\u012ds-sa\u00b4-a-shi\u00b4-gwa wi-kan\u00b4-da\u00b4-we-an\u00b4, m\u012ds-sa\u00b4-a-shi\u00b4-gwa\n Now is the time [I am] telling [--advising,] now is the time\n\n w\u012b\u00b4-di-wa\u00b4-m\u014fk wi-un\u00b4-o-b\u0113-\u014fg.\n to be observed [I am] ready to make him sit down.\n\nThen one of the Mid\u0113\u00b4 priests standing beside the candidate leads him to\nthe spot between the sacred stone and the first-degree post where the\nblankets and other goods have been deposited, and here he is seated.\nThis priest then walks slowly around him singing in a tremulous manner\nwa\u00b4, h\u0115\u00b4, h\u0115\u00b4, h\u0115\u00b4, h\u0115\u00b4, h\u0115\u00b4, h\u0115\u00b4, h\u0115\u00b4, returning to a position so\nas to face him, when he addresses him as follows: M\u012ds-sa\u00b4-a-shi\u00b4-gwa\np\u014f\u00b4-g\u016d-s\u0115-ni\u00b4mi-nan\u00b4 au\u00b4-u-sa\u00b4 za-a\u00b4-da-win\u00b4 man\u00b4-i-d\u014d m\u012b\u00b4-gis.\nNa\u00b4-pish-gatsh di-m\u00e2\u00b4-g\u012d-s\u012d \u0115-n\u0115\u00b4-n\u012d-mi-an pi\u00b4-sha-g\u00e2-an-da-i\u00b4\nna\u00b4-pish-gatsh tshi-skwa\u00b4-di-na-w\u00e2d\u00b4 dzhi-ma\u00b4-dzhi-a-ka\u00b4-ma-da-m\u00e2n\nbi-m\u00e2\u00b4-d\u012ds-si\u00b4-an.\n\nThe following is a free translation:\n\n The time has arrived for you to ask of the Great Spirit this\n \u201creverence\u201d i.e., the sanctity of this degree. I am interceding in\n your behalf, but you think my powers are feeble; I am asking him to\n confer upon you the sacred powers. He may cause many to die, but I\n shall henceforth watch your course of success in life, and learn if he\n will heed your prayers and recognize your magic power.\n\nAt the conclusion of these remarks three others of the officiating Mid\u0113\u00b4\nadvance and seat themselves, with their chief, before the candidate. The\nMid\u0113\u00b4 drum is handed to the chief priest, and after a short prelude of\ndrumming he becomes more and more inspired, and sings the following\nMid\u0113\u00b4 song, represented pictorially, also on Pl. XIV, B.\n\n [Illustration]\n Man\u00b4-i-d\u014d\u00b4 we-da\u00b4, man\u00b4-i-d\u014d\u00b4 gi-d\u014d\u00b4 we-do\u00b4-n\u012dng.\n Let us be a spirit, let the spirit come from the mouth.\n [The head is said to signify that of a Mid\u0113\u00b4, who is about to sing.]\n\n [Illustration]\n Nin\u00b4-de-wen\u00b4-don zha\u00b4-bon-d\u0115sh\u00b4-k\u00e2\u207f-m\u00e2n\u00b4.\n I own this lodge, through which I pass.\n [The speaker claims that he has been received into the degree of the\n Mid\u0113\u00b4wiwin to which he refers. The objects on the outer side of the\n oblong square character represent spirits, those of the bear.]\n\n [Illustration]\n \u00c2n\u00b4-dzhe-ho \u012d\u00b4-a-ni\u00b4 o-g\u0113n\u00b4, hwe\u00b4-\u014d-ke\u00b4, hwe\u00b4-\u014d-ke\u00b4.\n Mother is having it over again.\n [The reference is to the earth, as having the ceremony of the \u201cgrand\n medicine\u201d again.]\n\n [Illustration]\n Ni\u00b4-ka-nan ni\u00b4-go-s\u00e2n, ni\u00b4-go-s\u00e2n\u00b4\n ni-ka\u00b4-ni-san\u00b4, man\u00b4-i-d\u014d\u00b4 wi-dzhig\u00b4\n nin-go-s\u00e2n\u00b4 an-i-wa\u00b4-bi-dzhig ni-ka\u00b4.\n Friends I am afraid, I am afraid, friends, of the spirits sitting\n around me.\n [The speaker reaches his hand toward the sky, i.e., places his faith\n in Ki\u00b4tshi Man\u00b4id\u014d who abides above.]\n\n [Illustration]\n Ya\u00b4-ki-no\u00b4-sha-me\u00b4-wa, ya\u00b4-ki-no\u00b4-sha-me\u00b4-wa,\n ya-ki-no-si-ka-ne, ya-ki-no-si-ka-ne,\n h\u0113\u00b4, ki\u00b4-no-sha\u00b4-we-wa\u00b4.\n I am going, with medicine bag, to the lodge.\n [The object represents an otter skin Mid\u0113\u00b4 sack, the property of the\n speaker.]\n\n [Illustration]\n Ya\u00b4-be-kai\u00b4-a-bi, ya\u00b4-be-kai\u00b4-a-bi, h\u0113\u00b4-\u0101\u00b4, h\u0113\u00b4-\u0101\u00b4,\n ya\u00b4-be-kai\u00b4-a-bi, ya\u00b4-be-kai\u00b4-a-bi, h\u0113\u00b4-\u0101\u00b4, h\u0113\u00b4\u0101\u00b4,\n wa\u00b4-na-he\u00b4-ni\u00b4-o-ni\u00b4, ya\u00b4-be-kai\u00b4-o-bik\u00b4.\n We are still sitting in a circle.\n [A Mid\u0113\u00b4 sitting within the Mid\u0113\u00b4wig\u00e2n; the circle is shown.]\n\n [Illustration]\n A-ya\u00b4-a-bi-ta\u00b4 pa\u00b4-ke-zh\u012dk\u00b4, \u016b\u00b4, h\u016b\u00b4, a\u00b4,\n Half the sky\n [The hand is shown reaching toward the sky, imploring the assistance\n of Ki\u00b4tshi Man\u00b4id\u014d that the candidate may receive advancement in\n power. He has only two degrees, one-half of the number desired.]\n\n [Illustration]\n Ba\u00b4-be-ke\u00b4 o\u00b4-gi-m\u00e2n nish\u00b4-a-we, h\u0113\u00b4,\n ne\u00b4-me-ke-h\u0113\u00b4, nish\u00b4-a-we\u00b4-ni-m\u012dk o\u00b4-gi-m\u00e2n.\n The spirit has pity on me now,\n [The \u201cGreat Spirit\u201d is descending upon the Mid\u0113\u00b4wig\u00e2n, to be present\n during the ceremony.]\n\n [Illustration]\n Nin-dai\u00b4-a, nin-dai\u00b4-a, ha\u00b4,\n we\u00b4-ki-ma\u00b4, ha\u00b4, w\u00e2-no-kwe\u00b4.\n In my heart, in my heart, I have the spirit.\n [The hand is holding the m\u012b\u00b4gis, to which reference is made.]\n\n [Illustration]\n I-ke\u00b4-u-ha\u00b4-ma man-ta-na\u00b4-ki-na ni-ka\u00b4-ni\n I take the earth, my Mid\u0113\u00b4 friends.\n [The earth furnishes the resources necessary to the maintenance of\n life, both food and medicines.]\n\n [Illustration]\n Wi\u00b4-a-ya\u00b4-din shin-da\u00b4, h\u0101n\u00b4,\n man-da\u00b4-ha-ni\u00b4, o-h\u014d\u00b4 ni-b\u012d\u00b4.\n Let us get him to take this water.\n [The figure sees medicine in the earth, as the lines from the eyes\n to the horizontal strokes indicate.]\n\n [Illustration]\n H\u016de\u00b4-sh\u012d-shi-kwa\u00b4-ni-an nin-ga\u00b4-ga-m\u016bn\u00b4.\n I take this rattle.\n [The rattle is used when administering medicine.]\n\n [Illustration]\n Wi-wa\u00b4-ba-mi\u00b4na h\u0113\u00b4-na ko\u00b4-ni-a\u00b4-ni, ka\u00b4,\n ko\u00b4-ni-a\u00b4-ho-n\u0101\u00b4, n\u012b\u00b4, k\u0101\u00b4.\n See how I shine in making medicine.\n [The speaker likens himself to the Makwa\u00b4 Man\u00b4id\u014d, one of the most\n powerful Mid\u0113\u00b4 spirits. His body shines as if it were ablaze with\n light--due to magic power.]\n\nThis song is sung ad libitum according to the inspired condition of the\nperson singing it. Many of the words are archaic, and differ from the\nmodern forms.\n\nThen the officiating priests arise and the one lowest in rank grasps his\nMid\u0113\u00b4 sack and goes through the gestures, described in connection with\nthe previous degrees, of shooting into the joints and forehead of the\ncandidate the sacred m\u012b\u00b4gis. At the attempt made by the chief priest the\ncandidate falls forward apparently unconscious. The priests then touch\nhis joints and forehead with the upper end of their Mid\u0113\u00b4 sacks\nwhereupon he recovers and rises to a standing posture. The chief then\naddresses him and enjoins him to conduct himself with propriety and in\naccordance with the dignity of his profession. The following is the\ntext, viz: Gi-gan\u00b4-bis-s\u012dn dau\u00b4-g\u0113-in\u00b4-ni-n\u00e2n\u00b4 kish-bin\u00b4-bish-in\ndau\u00b4-o-\u00e2n-n\u012dn da\u00b4-ki-ka-wa\u00b4-bi-kwe ga\u00b4-k\u012d-ne ke-ke\u00b4-wi-bi\u00b4-na-m\u014dn\nki-ma\u00b4-dzh\u012d-zhi we\u00b4-b\u012d-zi-w\u012dn\u00b4.\n\nThe translation is as follows: \u201cYou heed to what I say to you; if you\nare listening and will do what is right you will live to have white\nhair. That is all; you will do away with all bad actions.\u201d\n\nThe Mid\u0113\u00b4 priest second in rank then says to the candidate:\nKe\u00b4-go-wi\u00b4-ka-za\u00b4-gi-to-wa\u00b4-kin ki-da\u00b4-no-ka\u00b4tsh\u012d-g\u00e2n kai-\u0113\u00b4-gi-g\u012bt\u00b4\na-s\u0113\u00b4-ma, kai\u00b4-e-m\u012b\u00b4-dz\u012dm, which signifies: \u201cNever begrudge your goods,\nneither your tobacco, nor your provisions.\u201d To this the candidate\nresponds \u0113\u207f\u00b4--yes, by this signifying that he will never regret what\nhe has given the Mid\u0113\u00b4 for their services. The candidate remains\nstanding while the members of the society take seats, after which he\ngoes to the pile of blankets, skins, and other presents, and upon\nselecting appropriate ones for the officiating priests he carries them\nto those persons, after which he makes presents of less value to all\nother Mid\u0113\u00b4 present. Tobacco is then distributed, and while all are\npreparing to make an offering to Ki\u00b4tshi Man\u00b4id\u014d of tobacco, the newly\naccepted member goes around to each, member present, passes his hands\ndownward over the sides of the Mid\u0113\u2019s head and says:\n\n Mi-gw\u0115tsh\u00b4 ga\u00b4shi-t\u014d\u00b4-win bi-ma\u00b4-d\u012d-si-w\u012bn\u00b4,\n Thanks for giving to me life,\n\nthen, stepping back, he clasps his hands and bows toward the Mid\u0113\u00b4,\nadding: Ni-ka\u00b4-ni, ni-ka\u00b4-ni, ni-ka\u00b4-ni, ka-na\u00b4,--\u201cMy Mid\u0113\u00b4 friend, my\nMid\u0113\u00b4 friend, my Mid\u0113\u00b4 friend, friend.\u201d To this the Mid\u0113\u00b4 responds in\naffirmation, hau\u00b4, \u0113\u207f\u00b4--yes.\n\nThe new member then finds a seat on the southern side of the\ninclosure, whereupon the ushers--Mid\u0113\u00b4 appointed to attend to outside\nduties--retire and bring in the vessels of food which are carried around\nto various persons present, four distinct times.\n\nThe feast continues for a considerable length of time, after which the\nkettles and dishes are again carried outside the Mid\u0113\u00b4wi-g\u00e2n, when all\nwho desire indulge in smoking. Mid\u0113\u00b4 songs are chanted by one of the\npriests, the accompanying, reproduced pictorially in Pl. XIV C, being an\nexample. The lines, as usual, are repeated ad libitum, the music being\nlimited to but few notes, and in a minor key. The following are the\nwords with translation:\n\n [Illustration]\n He\u00b4-ne-wi\u00b4-a ni\u00b4-na mi\u00b4-si-man\u00b4-i-d\u0113-ge\u00b4\n Their bodies shine over the world\n he-wa\u00b4-we-a\u00b4-ne-kan\u00b4.\n unto me as unto you, my Mid\u0113\u00b4 friend.\n [This refers to the sun, and moon, whose bodies are united in the\n drawing.]\n\n [Illustration]\n Ma\u00b4-na-wi-na\u00b4 hai\u00b4-e-ne-h\u0101\u00b4 be-wa\u00b4-bik-kun kan-din\u00b4-a-we.\n Your eyes see them both eyes made of iron, piercing eyes.\n [The figure is that of the crane, whose loud, far-reaching voice is\n indicated by the short lines radiating from the mouth. The eyes of\n the crane Man\u00b4id\u014d are equally penetrating.]\n\n [Illustration]\n Ta-be\u00b4-n\u0115-wa\u00b4 he-shi-wa\u00b4, h\u0101\u00b4 ma\u00b4-si-ni\u00b4-ni-he\u00b4-shi-wa\u00b4, h\u0101\u00b4.\n Calm it leads you to guides you to your food.\n [Knowledge of superior powers gained through familiarity with the\n rites of the Mid\u0113\u00b4wiwin is here referred to. The figure points to\n the abode of Ki\u00b4tshi Man\u00b4id\u014d; three short lines indicating three\n degrees in the Mid\u0113\u00b4wiwin, which the candidate has taken.]\n\n [Illustration]\n Ha-nin\u00b4-di he-bik\u00b4-k\u012dn-he\u00b4 man\u00b4-i-d\u014d ni-kan\u00b4\n Whence does he rise spirit Mid\u0113\u00b4 friend\n wa-ba-n\u016dnk\u00b4, mi-d\u0113\u00b4-man\u00b4-i-d\u014d wa-ba-n\u016dnk\u00b4.\n from the east, mid\u0113\u00b4 man\u00b4id\u014d from the east.\n [The hand reaches up as in making the gesture for rising sun or day,\n the \u201csky lines\u201d leaning to the left, or east; one making signs is\n always presumed to face the south, and signs referring to periods of\n day, sun, sunrise, etc., are made from the left side of the body.]\n\n [Illustration]\n Rest.\n\n [Illustration]\n Wa-dzhi-wan\u00b4, wa-dzhi-wan\u00b4-na,\n Wa-dahi-wan\u00b4 ni-ka\u00b4-na-h\u0113\u00b4.\n There is a mountain, there is a mountain,\n There is a mountain, my friends.\n [The upright outline represents a mountain upon which a powerful\n Mid\u0113\u00b4 is seated, symbolical of the distinction attainable by a\n Mid\u0113\u00b4.]\n\n [Illustration]\n\n Wa\u00b4-b\u0115-ku\u00b4\u0115-be-a\u00b4, wa\u00b4-b\u0115-ku\u00b4-\u0115-be-a\u00b4,\n Shot it was, shot it was\n na\u00b4-b\u0115-ku\u00b4-\u0115-be-a\u00b4 man\u00b4-i-d\u014d\u00b4-\u00b4a n\u012dn-d\u0113\u00b4.\n and it hit body, your man\u00b4ido your heart.\n man\u00b4-i-d\u014d\u00b4-a nin-d\u0113\u00b4.\n man\u00b4ido your heart.\n [The M\u012b\u00b4gis is represented in the illustration by the small rings;\n the arrow indicating that it was \u201cshot\u201d with velocity.]\n\n [Illustration]\n Hwe\u00b4-kwo-nin\u00b4-na-ta, ki-w\u012b\u00b4-kash\u00b4-ka-man;\n En-do\u00b4-ge-m\u0101\u00b4 wesh\u00b4-in-\u0113\u00b4.\n What am I going around?\n I am going around the Mid\u0113\u00b4wig\u00e2n.\n [The oblong structure represents the Mid\u0113\u00b4wig\u00e2n. The otter-skin\n Mid\u0113\u00b4 sack is taken around it, as is shown by the outline of that\n animal and the line or course indicated. The Makwa\u00b4 Man\u00b4id\u014d (bear\n spirit) is shown at the left, resting upon the horizontal line, the\n earth, below which are magic lines showing his power, as also the\n lines upon the back of the bear. The speaker compares himself to the\n bear spirit.]\n\n [Illustration]\n Nen\u00b4-do-ne\u00b4-ha-m\u0101n-ni\u00b4 n\u012b\u00b4-\u014f,\n What am I looking at.\n [The figure denotes a leg, signifying powers of transporting one\u2019s\n self to remote places; the magic power is indicated by the three\n transverse lines and the small spots, the m\u012b\u00b4gis, upon it.]\n\n [Illustration]\n Ba\u00b4bin-ke\u00b4-en non\u00b4-do-wa-w\u0113\u00b4, h\u012b\u00b4,\n I soon heard him, the one who\n did not listen to them.\n [The Mid\u0113\u00b4, as a superior personage, is shown by having the horns\n attached to the head. The line of hearing has small rings, at\n intervals, indicating that something is heard.]\n\n [Illustration]\n Hin\u00b4-ta-na\u00b4-wi ni-ka\u00b4-na-gi\u00b4, \u0113\u00b4, h\u0113\u00b4,\n p\u012b\u00b4-na-n\u012b\u00b4, hin\u00b4-ta-na\u00b4-wi ni-ka\u00b4-na-ga\u00b4 na\u00b4-ge-ka-na\u00b4 \u0113\u00b4, h\u0113\u00b4.\n The Nika\u00b4ni are finding fault with me, inside of my lodge.\n [The arm at the side of the Mid\u0113\u00b4wig\u00e2n points to the interior, the\n place spoken of.]\n\n [Illustration]\n O\u207fsh\u00b4-ko\u207fsh-na-n\u0101\u00b4 pi-na\u00b4-wa ni\u207f-bosh\u00b4-i-na\u00b4-na.\n With the bear\u2019s claws I almost hit him.\n [The Mid\u0113\u00b4 used the bear\u2019s claw to work a charm, or exorcism, and\n would seem to indicate that he claimed the powers of a W\u00e2b\u0115n\u014d\u00b4. The\n one spoken of is an evil man\u00b4id\u014d, referred to in the preceding line,\n in which he speaks of having heard him.]\n\nAt the conclusion of this protracted ceremony a few speeches may be made\nby a Mid\u0113\u00b4, recounting the benefits to be enjoyed and the powers wielded\nby the knowledge thus acquired, after which the chief priest intimates\nto his colleagues the advisability of adjourning. They then leave the\nMid\u0113\u00b4wig\u00e2n by the western door, and before night all movable accessories\nare taken away from the structure.\n\nThe remainder of the evening is spent in visiting friends, dancing,\netc., and upon the following day they all return to their respective\nhomes.\n\nDESCRIPTIVE NOTES.\n\nAlthough the m\u012b\u00b4gis shell of the several degrees is generally of the\nsame species, some of the older Mid\u0113\u00b4 priests claim that there were\nformerly specific shells, each being characteristic and pertaining\nspecially to each individual grade. The objects claimed by Sika\u00b4s-sig\u0115\nas referring to the third degree are, in addition to the Cypr\u00e6a monata,\nL., a piece of purple wampum, and one shell of elongated form, both\nshown on Pl. XI, Nos. 3 and 5, respectively.\n\nThe fact of a Mid\u0113\u00b4 having been subjected to \u201cm\u012b\u00b4gis shooting\u201d for the\nthird time is an all-sufficient reason to the Indian why his powers are\nin a corresponding manner augmented. His powers of exorcism and\nincantation are greater; his knowledge and use of magic medicines more\nextended and certain of effect; and his ability to do harm, as in the\ncapacity of a W\u00e2b\u0115n\u014d\u00b4, is more and more lauded and feared. He becomes\npossessed of a greater power in prophecy and prevision, and in this\nstate enters the class of personages known as the J\u0115s\u00b4sakk\u012bd\u00b4, or\njugglers. His power over darkness and obscurity is indicated on Pl. III,\nA, No. 77, upon which the head, chest, and arms are represented as being\ncovered with lines to designate obscurity, the extended arms with\noutstretched hands denoting ability to grasp and control that which is\nhidden to the eye.\n\n [Illustration: Fig. 26.--J\u0115s\u00b4sakk\u00e2n\u00b4 or juggler\u2019s lodge.]\n\nThe J\u0115s\u00b4sakk\u012bd\u00b4 and his manner of performing have already been\nmentioned. This class of sorcerers were met with by the Jesuit Fathers\nearly in the seventeenth century, and referred to under various\ndesignations, such as jongleur, magicien, consulteur du manitou, etc.\nTheir influence in the tribe was recognized, and formed one of the\ngreatest obstacles encountered in the Christianization of the Indians.\nAlthough the J\u0115s\u00b4sakk\u012bd\u00b4 may be a seer and prophet as well as a\npractitioner of exorcism without becoming a member of the Mid\u0113\u00b4wiwin,\nit is only when a Mid\u0113\u00b4 attains the rank of the third degree that he\nbegins to give evidence of, or pretends to exhibit with any degree of\nconfidence, the powers accredited to the former. The structure erected\nand occupied by the J\u0115s\u00b4sakk\u012bd\u00b4 for the performance of his powers as\nprophet or oracle has before been described as cylindrical, being made\nby planting four or more poles and wrapping about them sheets of birch\nbark, blankets, or similar material that will serve as a covering. This\nform of structure is generally represented in pictographic records, as\nshown in Fig. 26.\n\n [Illustration: Fig. 27.--J\u0115s\u00b4sakk\u00e2n\u00b4, or juggler\u2019s lodge.]\n\n [Illustration: Fig. 28.--J\u0115s\u00b4sakk\u00e2n\u00b4, or juggler\u2019s lodge.]\n\n [Illustration: Fig. 29.--J\u0115s\u00b4sakk\u00e2n\u00b4, juggler\u2019s lodge.]\n\nThe accompanying illustrations, Figs. 27, 28, and 29, reproduced from\nbirch-bark etchings, were the property of J\u0115s\u00b4sakk\u012bd\u00b4, who were also\nMid\u0113\u00b4 of the third and fourth degrees. It will be noticed that the\nstructure used by them is in the form of the ordinary wig\u00b4iwam, as their\nprofession of medical magic is apparently held in higher esteem than the\nart of prophecy; their status and claims as J\u0115s\u00b4sakk\u012bd\u00b4 being indicated\nby the great number of ma\u00b4nid\u014ds which they have the power of invoking.\nThese man\u00b4id\u014ds, or spirits, are indicated by the outline of their\nmaterial forms, the heart being indicated and connected with the\ninterior of the structure to show the power of the J\u0115s\u00b4sakk\u012bd\u00b4 over the\nlife of the respective spirits. The Thunder-bird usually occupies the\nhighest position in his estimation, and for this reason is drawn\ndirectly over the wig\u00b4iwam. The Turtle is claimed to be the man\u00b4id\u014d who\nacts as intermediary between the J\u0115s\u00b4sakk\u012bd\u00b4 and the other man\u00b4id\u014ds, and\nis therefore not found among the characters on the outside of the\nwig\u00b4iwam, but his presence is indicated within, either at the spot\nmarking the convergence of the \u201clife lines,\u201d or immediately below it.\nFig. 30 is a reproducton of an etching made by a J\u0115s\u00b4sakk\u012bd\u00b4 at White\nEarth, Minnesota. The two curved lines above the J\u0115s\u00b4sakkan\u00b4 represent\nthe sky, from which magic power is derived, as shown by the waving line\nextending downward. The small spots within the structure are \u201cmagic\nspots,\u201d i.e., the presence of man\u00b4id\u014ds. The juggler is shown upon the\nleft side near the base. When a prophet is so fortunate as to be able to\nclaim one of these man\u00b4id\u014ds as his own tutelary daimon, his advantage in\ninvoking the others is comparatively greater. Before proceeding to the\nJ\u0115s\u00b4sakk\u00e2n\u00b4--or the \u201cJugglery,\u201d as the J\u0115s\u00b4sakk\u012bd\u00b4 wig\u00b4iwam is commonly\ndesignated, a prophet will prepare himself by smoking and making an\noffering to his man\u00b4id\u014d, and by singing a chant, of which an example is\npresented on Pl. XIV, D. It is a reproduction of one made by a\nJ\u0115s\u00b4sakk\u012bd\u00b4 who was also a Mid\u0113\u00b4 of the third degree. Each line is\nchanted as often as may be desired, or according to the effect which it\nmay be desirable to produce or the inspired state of the singer.\n\n [Illustration: Fig. 30.--J\u0115s\u00b4sakk\u00e2n\u00b4, or juggler\u2019s lodge.]\n\n [Illustration]\n Me-we\u00b4-yan, ha\u00b4, ha\u00b4, ha\u00b4,\n I go into the J\u0115s\u00b4sakkan\u00b4 to see the medicine.\n [The circle represents the J\u0115s\u00b4sakk\u012bd\u00b4 as viewed from above; the\n short lines denote the magic character of the structure, and the\n central ring, or spot, the magic stone used by the prophet who\n appears entering from the side.]\n\n [Illustration]\n Tschi-nun\u00b4-d\u014dn\u00b4, he\u00b4, he\u00b4, he\u00b4, he\u00b4,\n I was the one who dug up life.\n [The Otter Man\u00b4id\u014d emerging from the Mid\u0113\u00b4wig\u00e2n; he received it from\n Ki\u00b4tshi Mani\u00b4d\u014d.]\n\n [Illustration]\n Ni\u00b4ka-n\u012b\u00b4 we-do-ko\u207f\u00b4-a, ha\u00b4, ha\u00b4,\n The spirit put down medicine on earth to grow.\n [The sacred or magic lines descending to the earth denote\n supernatural origin of the m\u012b\u00b4gis, which is shown by the four\n small rings. The short lines at the bottom represent the ascending\n sprouts of magic plants.]\n\n [Illustration]\n Te-ti-ba\u00b4-tshi m\u016dt\u00b4-\u00e2-wit\u00b4, t\u0113\u00b4, h\u0113\u00b4, h\u0113\u00b4,\n I am the one that dug up the medicine.\n [The otter shown emerging from the jugglery. The speaker represents\n himself \u201clike unto the Otter Man\u00b4id\u014d.\u201d]\n\n [Illustration]\n Ki\u00b4wa\u207f-win\u00b4-da ma\u00b4-kwa-nan\u00b4, na\u00b4, ha\u00b4,\n I answer my brother spirit.\n [The Otter Man\u00b4id\u014d responds to the invocation of the speaker. The\n diagonal line across the body signifies the \u201cspirit character\u201d of\n the animal.]\n\n [Illustration]\n Rest or pause.\n\n [Illustration]\n Wa\u00b4-a-so\u00b4-at w\u0115n\u00b4-ti\u00b4-na-man, ha\u00b4, ha,\n The spirit has put life into my body.\n [The speaker is represented as being in the Mid\u0113\u00b4-wig\u00e2n, where\n Ki\u00b4tshi Man\u00b4id\u014d placed magic power into his body; the arms denote\n this act of putting into his sides the m\u012b\u00b4gis. The line crossing the\n body denotes the person to be possessed of supernatural power.]\n\n [Illustration]\n Ki-to\u00b4-na-bi\u00b4-in, n\u0113\u00b4, h\u0113\u00b4, h\u0113\u00b4,\n This is what the medicine has given us.\n [The Mid\u0113\u00b4wig\u00e2n, showing on the upper line the guardian man\u00b4id\u014ds.]\n\n [Illustration]\n Ni\u00b4-sha-we\u00b4-ni-b\u012d-ku\u00b4, h\u016b\u00b4, h\u016b\u00b4, h\u0113\u00b4,\n I took with two hands what was thrown down to us.\n [The speaker grasped life, i.e., the mig\u012bs\u00b4, to secure the\n mysterious power which he professes.]\n\nIn addition to the practice of medical magic, the J\u0115s\u00b4sakk\u012bd\u00b4 sometimes\nresorts to a curious process to extract from the patient\u2019s body the\nmalevolent beings or man\u00b4id\u014ds which cause disease. The method of\nprocedure is as follows: The J\u0115s\u00b4sakk\u012bd\u00b4 is provided with four or more\ntubular bones, consisting of the leg bones of large birds, each of the\nthickness of a finger and 4 or 5 inches in length. After the priest has\nfasted and chanted prayers for success, he gets down upon all fours\nclose to the patient and with his mouth near the affected part. After\nusing the rattle and singing most vociferously to cause the evil man\u00b4id\u014d\nto take shelter at some particular spot, so that it may be detected and\nlocated by him, he suddenly touches that place with the end of one of\nthe bones and immediately thereafter putting the other end into his\nmouth, as if it were a cigar, strikes it with the flat hand and sends it\napparently down his throat. Then the second bone is treated in the same\nmanner, as also the third and fourth, the last one being permitted to\nprotrude from the mouth, when the end is put against the affected part\nand sucking is indulged in amid the most violent writhings and\ncontortions in his endeavors to extract the man\u00b4id\u014d. As this object is\nsupposed to have been reached and swallowed by the J\u0115s\u00b4sakk\u012bd\u00b4 he crawls\naway to a short distance from the patient and relieves himself of the\ndemon with violent retchings and apparent suffering. He recovers in a\nshort time, spits out the bones, and, after directing his patient what\nfurther medicine to swallow, receives his fee and departs. Further\ndescription of this practice will be referred to below and illustrated\non Pl. XVIII.\n\nThe above manner of disposing of the hollow bones is a clever trick and\nnot readily detected, and it is only by such acts of jugglery and other\ndelusions that he maintains his influence and importance among the\ncredulous.\n\n [Illustration: Fig. 31.--J\u0115s\u00b4sakk\u012bd\u00b4 curing woman.]\n\nFig. 31 represents a J\u0115s\u00b4sakk\u012bd\u00b4 curing a sick woman by sucking the\ndemon through a bone tube. The pictograph was drawn upon a piece of\nbirch bark which was carried in the owner\u2019s Mid\u0113\u00b4 sack, and was intended\nto record an event of importance.\n\n No. 1 represents the actor, holding a rattle in hand. Around his head\n is an additional circle, denoting quantity (literally, more than an\n ordinary amount of knowledge), the short line projecting to the\n right indicating the tube used.\n\n No. 2 is the woman operated upon.\n\n [Illustration: Fig. 32.--J\u0115s\u00b4sakk\u012bd\u00b4 curing man.]\n\nFig. 32 represents an exhibition by a J\u0115s\u00b4sakk\u012bd\u00b4, a resident of White\nEarth, Minnesota. The priest is shown in No. 1 holding his rattle, the\nline extending from his eye to the patient\u2019s abdomen signifying that he\nhas located the demon and is about to begin his exorcism. No. 2 is the\npatient lying before the operator.\n\n\nFOURTH DEGREE.\n\n [Illustration: Fig. 33.--Diagram of Mid\u0113\u00b4wig\u00e2n of the fourth degree.]\n\nThe Mid\u0113\u00b4wig\u00e2n, in which this degree is conferred, differs from the\npreceding structures by having open doorways in both the northern and\nsouthern walls, about midway between the eastern and western extremities\nand opposite to one another. Fig. 33 represents a ground plan, in which\nmay also be observed the location of each of the four Mid\u0113\u00b4 posts. Fig.\n34 shows general view of same structure. A short distance from the\neastern entrance is deposited the sacred stone, beyond which is an area\nreserved for the presents to be deposited by an applicant for\ninitiation. The remaining two-thirds of the space toward the western\ndoor is occupied at regular intervals by four posts, the first being\npainted red with a band of green around the top. (Pl. XV, No. 1.) The\nsecond post is red, and has scattered over its surface spots of white\nclay to symbolize the sacred m\u012b\u00b4gis shell. Upon it is perched the\nstuffed skin of an owl--k\u014f-k\u00f3-k\u014f-\u014d\u00b4. (Pl. XV, No. 2.) The third post is\nblack; but instead of being round is cut square. (Pl. XV, No. 3.) The\nfourth post, that nearest the western extremity, is in the shape of a\ncross, painted white, with red spots, excepting the lower half of the\ntrunk, which is squared, the colors upon the four sides being white on\nthe east, green on the south, red on the west, and black on the north.\n(Pl. XV, No. 4.)\n\n [Illustration: Fig. 34.--General view of Mid\u0113\u00b4wig\u00e2n.]\n\nAbout 10 paces east of the main entrance, in a direct line between it\nand the sweat lodge, is planted a piece of thin board 3 feet high and 6\ninches broad, the top of which is cut so as to present a three-lobed\napex, as shown in Fig. 3. The eastern side of this board is painted\ngreen; that facing the Mid\u0113\u00b4wig\u00e2n red. Near the top is a small opening,\nthrough which the Mid\u0113\u00b4 are enabled to peep into the interior of the\nsacred structure to observe the angry man\u00b4id\u014ds occupying the structure\nand opposing the intrusion of anyone not of the fourth degree.\n\nA cedar tree is planted at each of the outer corners of the Mid\u0113\u00b4wig\u00e2n,\nand about 6 paces away from the northern, western, and southern\nentrances a small brush structure is erected, sufficiently large to\nadmit the body. These structures are termed bears\u00b4 nests, supposed to be\npoints where the Bear Man\u00b4id\u014d rested during the struggle he passed\nthrough while fighting with the malevolent man\u00b4id\u014ds within to gain\nentrance and receive the fourth-degree initiation. Immediately within\nand to either side of the east and west entrances is planted a short\npost, 5 feet high and 8 inches thick, painted red upon the side facing\nthe interior and black upon the reverse, at the base of each being laid\na stone about as large as a human head. These four posts represent the\nfour limbs and feet of the Bear Man\u00b4id\u014d, who made the four entrances and\nforcibly entered and expelled the evil beings who had opposed him. The\nfourth-degree Mid\u0113\u00b4 post-- the cross--furthermore symbolizes the four\ndays\u00b4 struggle at the four openings or doors in the north, south, east,\nand west walls of the structure.\n\nPREPARATION OF CANDIDATE.\n\nUnder ordinary circumstances it requires at least one year before a\nMid\u0113\u00b4 of the third grade is considered eligible for promotion, and it is\nseldom that a candidate can procure the necessary presents within that\nperiod, so that frequently a number of years elapse before any\nintimation by a candidate is made to the chief priest that the necessary\nrequirements can be complied with. The chief reason of this delay is\nattributed to the fact that the fee to the officiating priests alone\nmust equal in value and quantity four times the amount paid at the first\ninitiation, and as the success in gathering the robes, skins, blankets,\netc., depends upon the candidate\u2019s own exertions it will readily appear\nwhy so few ever attain the distinction sought. Should one be so\nfortunate, however, as to possess the required articles, he has only to\nmake known the fact to the chief and assistant Mid\u0113\u00b4 priests, when a\nmeeting is held at the wig\u00b4iwam of one of the members and the merits of\nthe candidate discussed. For this purpose tobacco is furnished by the\ncandidate. The more valuable and more numerous the presents the more\nrapidly will his application be disposed of, and the more certainly will\nfavorable consideration on it be had. It becomes necessary, as in former\ninstances of preparation, for the candidate to procure the service of a\nrenowned Mid\u0113\u00b4, in order to acquire new or specially celebrated remedies\nor charms. The candidate may also give evidence of his own proficiency\nin magic without revealing the secrets of his success or the course\npursued to attain it. The greater the mystery the higher he is held in\nesteem even by his jealous confr\u00e8res.\n\nThere is not much to be gained by preparatory instruction for the fourth\ndegree, the chief claims being a renewal of the ceremony of \u201cshooting\nthe m\u012b\u00b4gis\u201d into the body of the candidate, and enacting or dramatizing\nthe traditional efforts of the Bear Man\u00b4id\u014d in his endeavor to receive\nfrom the Otter the secrets of this grade. One who succeeds becomes\ncorrespondingly powerful in his profession and therefore more feared by\nthe credulous. His sources of income are accordingly increased by the\ngreater number of Indians who require his assistance. Hunters, warriors,\nand lovers have occasion to call upon him, and sometimes antidoting\ncharms are sought, when the evil effects of an enemy\u2019s work are to be\ncounteracted.\n\nThe instructor receives the visit of the candidate, and upon coming to a\nsatisfactory agreement concerning the fee to be paid for the service he\nprepares his pupil by prompting him as to the part he is to enact during\nthe initiation and the reasons therefor. The preparation and the merits\nof magic compounds are discussed, and the pupil receives instruction in\nmaking effective charms, compounding love powder, etc. This love powder\nis held in high esteem, and its composition is held a profound secret,\nto be transmitted only when a great fee is paid. It consists of the\nfollowing ingredients: Vermilion; powdered snakeroot (Polygala senega,\nL.); exiguam particulam sanguinis a puella effusi, quum in primis\nmenstruis esset; and a piece of ginseng cut from the bifurcation of the\nroot, and powdered. These are mixed and put into a small buckskin bag.\nThe preparation is undertaken only after an offering to Ki\u00b4tshi Man\u00b4id\u014d\nof tobacco and a Mid\u0113\u00b4 song with rattle accompaniment. The manner of\nusing this powder will be described under the caption of \u201cdescriptive\nnotes.\u201d It differs entirely from the powder employed in painting the\nface by one who wishes to attract or fascinate the object of his or her\ndevotion. The latter is referred to by the Rev. Peter Jones[16] as\nfollows:\n\n There is a particular kind of charm which they use when they wish to\n obtain the object of their affections. It is made of roots and red\n ocher. With this they paint their faces, believing it to possess a\n power so irresistible as to cause the object of their desire to love\n them. But the moment this medicine is taken away and the charm\n withdrawn the person who before was almost frantic with love hates\n with a perfect hatred.\n\n [Footnote 16: Hist. of the Ojebway Indians. London [1843?], p. 155.]\n\nIt is necessary that the candidate take a sweat-bath once each day, for\nfour successive days, at some time during the autumn months of the year\npreceding the year in which the initiation is to occur. This form of\npreparation is deemed agreeable to Ki\u00b4tshi Man\u00b4id\u014d, whose favor is\nconstantly invoked that the candidate may be favored with the powers\nsupposed to be conferred in the last degree. As spring approaches the\ncandidate makes occasional presents of tobacco to the chief priest and\nhis assistants, and when the period of the annual ceremony approaches,\nthey send out runners to members to solicit their presence, and, if of\nthe fourth degree, their assistance.\n\nINITIATION OF CANDIDATE.\n\nThe candidate removes to the vicinity of the Mid\u0113\u00b4wig\u00e2n so as to be able\nto go through the ceremony of purgation four times before the day of\ninitiation. The sudatory having been constructed on the usual site, east\nof the large structure, he enters it on the morning of the fifth day\npreceding the initiation and after taking a sweat-bath he is joined by\nthe preceptor, when both proceed to the four entrances of the Mid\u0113\u00b4wig\u00e2n\nand deposit at each a small offering of tobacco. This procedure is\nfollowed on the second and third days, also, but upon the fourth the\npresents are also carried along and deposited at the entrances, where\nthey are received by assistants and suspended from the rafters of the\ninterior. On the evening of the last day, the chief and officiating\npriests visit the candidate and his preceptor, in the sweat-lodge, when\nceremonial smoking is indulged in followed by the recitation of Mid\u0113\u00b4\nchants. The following (Pl. XVI, A) is a reproduction of the chant taught\nto and recited by the candidate. The original was obtained from an old\nmnemonic chart in use at Mille Lacs, Minnesota, in the year 1825, which\nin turn had been copied from a record in the possession of a Mid\u0113\u00b4\npriest at La Pointe, Wisconsin. Many of the words are of an older form\nthan those in use at the present day. Each line may be repeated ad\nlibitum.\n\n [Illustration]\n Ni-ka\u00b4-ni-na\u00b4, ni-ka\u00b4-ni-na\u00b4, ni-ka\u00b4-ni-na\u00b4,\n I am the Nika\u00b4ni, I am the Nika\u00b4ni, I am the Nika\u00b4ni,\n man\u00b4-i-d\u014d wig\u00b4-i-wam win\u00b4-di-ge\u00b4-un.\n I am going into the sacred lodge.\n [The speaker compares himself to the Bear Man\u00b4ido, and as such is\n represented at the entrance of the Mid\u0113\u00b4wig\u00e2n.]\n\n [Illustration]\n Ni-ka\u00b4-ni-na\u00b4, ni-ka\u00b4-ni-na\u00b4, ni-ka\u00b4-ni-na\u00b4,\n I am the Nika\u00b4ni, I am the Nika\u00b4ni, I am the Nika\u00b4ni,\n ni-kan\u00b4-gi-nun\u00b4-da w\u00e9-m\u012d-d\u016dk\u00b4.\n I \u201csuppose\u201d you hear me.\n [The lines from the ear denotes hearing; the words are addressed to\n his auditors.]\n\n [Illustration]\n W\u00e2\u00b4, he-wa\u00b4-ke-wa ke-w\u00e2\u00b4, he-wa\u00b4-ke-w\u00e2\u00b4, w\u00e2\u00b4.\n He said, he said.\n [Signifies that Ki\u00b4tshi Man\u00b4id\u014d, who is seen with the voice lines\n issuing from the mouth, and who promised the Ani\u00b4shin\u00e2\u00b4b\u0113g \u201clife,\u201d\n that they might always live.]\n\n [Illustration]\n Rest. A ceremonial smoke is now indulged in.\n\n [Illustration]\n We\u00b4-shki-nun\u00b4-do-ni-ne\u00b4, ke-nosh\u00b4-ki-nun\u00b4-do-ni-ne\u00b4.\n This is the first time you hear it.\n [The lines of hearing are again shown; the words refer to the first\n time this is chanted as it is an intimation that the singer is to be\n advanced to the higher grade of the Mid\u0113\u00b4wiwin.]\n\n [Illustration]\n Hwe\u00b4-na-ni-ka he-na\u00b4, he-n\u014d\u00b4 mi-t\u0113\u00b4-wi\u207f-wi\u207f\u00b4 gi\u00b4-ga-wa\u00b4-pi-no-d\u014dn\u00b4.\n You laugh, you laugh at the \u201cgrand medicine.\u201d\n [The arms are directed towards Ki\u00b4tshi Man\u00b4id\u014d, the creator of the\n sacred rite; the words refer to those who are ignorant of the\n Mid\u0113\u00b4wiwin and its teachings.]\n\n [Illustration]\n Nun-te\u00b4-ma-ne\u00b4, h\u0113\u00b4, wi\u00b4-na-nun\u00b4-te-ma-ne\u00b4 ki\u00b4-pi-nan\u00b4.\n I hear, but they hear it not.\n [The speaker intimates that he realizes the importance of the\n Mid\u0113\u00b4 rite, but the uninitiated do not.]\n\n [Illustration]\n Pe\u00b4-ne-s\u016di\u00b4-a ke\u00b4-ke-kwi\u00b4-yan.\n I am sitting like a sparrow-hawk.\n [The singer is sitting upright, and is watchful, like a hawk\n watching for its prey. He is ready to observe, and to acquire,\n everything that may transpire in the Mid\u0113\u00b4 structure.]\n\nUpon the conclusion of the chant, the assembled Mid\u0113\u00b4 smoke and review\nthe manner of procedure for the morrow\u2019s ceremony, and when these\ndetails have been settled they disperse, to return to their wig\u00b4iwams,\nor to visit Mid\u0113\u00b4 who may have come from distant settlements.\n\nEarly on the day of his initiation the candidate returns to the sudatory\nto await the coming of his preceptor. The gifts of tobacco are divided\ninto parcels which may thus be easily distributed at the proper time,\nand as soon as the officiating priests have arrived, and seated\nthemselves, the candidate produces some tobacco of which all present\ntake a pipeful, when a ceremonial smoke-offering is made to Ki\u00b4tshi\nMan\u00b4id\u014d. The candidate then takes his mid\u0113\u00b4 drum and sings a song of his\nown composition, or one which he may have purchased from his preceptor,\nor some Mid\u0113\u00b4 priest. The following is a reproduction of an old mnemonic\nsong which the owner, Sikas\u00b4sig\u0115, had received from his father who in\nturn had obtained it at La Pointe, Wisconsin, about the year 1800. The\nwords are archaic to a great extent, and they furthermore differ from\nthe modern language on account of the manner in which they are\npronounced in chanting, which peculiarity has been faithfully followed\nbelow. The pictographic characters are reproduced in Pl. XVI, B. As\nusual, the several lines are sung ad libitum, repetition depending\nentirely upon the feelings of the singer.\n\n [Illustration]\n Hin\u00b4-to-n\u00e2-ga-ne\u00b4 o-sa-ga-tsh\u012b\u00b4-w\u0113d o-do\u00b4-zhi-t\u014dn\u00b4.\n The sun is coming up, that makes my dish.\n [The dish signifies the feast to be made by the singer. The zigzag\n lines across the dish denote the sacred character of the feast. The\n upper lines are the arm holding the vessel.]\n\n [Illustration]\n Man\u00b4-i-d\u014d i\u00b4-ya-n\u0113\u00b4, ish\u00b4-ko-te\u00b4-wi-wa\u00b4-we-yan\u00b4.\n My spirit is on fire.\n [The horizontal lines across the leg signify magic power of\n traversing space. The short lines below the foot denote flames,\n i.e., magic influence obtained by swiftness of communication with\n the man\u00b4id\u014ds.]\n\n [Illustration]\n Ko\u00b4tshi-h\u00e2-ya-n\u0113\u00b4, n\u0113\u00b4,\n ish\u00b4-ki-to\u00b4-ya-ni\u00b4, nin-do\u00b4-we-h\u0113\u00b4, wi\u00b4-a-we-yan\u00b4.\n I want to try you, I am of fire.\n [The zigzag lines diverging from the mouth signify voice, singing;\n the apex upon the head superior knowledge, by means of which the\n singer wishes to try his Mid\u0113\u00b4 sack upon his hearer, to give\n evidence of the power of his influence.]\n\n [Illustration]\n A pause. Ceremonial smoking is indulged in, after which the chant is\n continued.\n\n [Illustration]\n Ni-m\u012b\u00b4-ga-sim\u00b4-ma man\u00b4-i-d\u014d, sa-ko\u00b4-tshi-na\u00b4.\n My m\u012b\u00b4gis spirit, that is why I am stronger than you.\n [The three spots denote the three times the singer has received the\n m\u012b\u00b4gis by being shot; it is because this spirit is within him that\n he is more powerful than those upon the outside of the wigiwam who\n hear him.]\n\n [Illustration]\n M\u012b\u00b4-ga-ye\u00b4-nin en\u00b4-dy-\u00e2n, ya\u00b4, h\u014d\u00b4, ya\u00b4, man\u00b4-i-d\u014d\u00b4-ya.\n That is the way I feel, spirit.\n [The speaker is filled with joy at his power, the m\u012b\u00b4gis within him,\n shown by the spot upon the body, making him confident.]\n\n [Illustration]\n Ya-g\u014d\u00b4-sha-h\u012b\u00b4, n\u00e2\u00b4, ha\u00b4, ha\u00b4,\n Ya-g\u014d\u00b4-sha-hi\u00b4, man\u00b4-i-d\u014d-w\u012b\u00b4-y\u012dn.\n I am stronger than you, spirit that you are.\n [He feels more powerful, from having received three times the\n m\u012b\u00b4gis, than the evil spirit who antagonizes his progress in\n advancement.]\n\nUpon the completion of this preliminary by the candidate, the priests\nemerge from the wig\u00b4iwam and fall in line according to their official\nstatus, when the candidate and preceptor gather up the parcels of\ntobacco and place themselves at the head of the column and start toward\nthe eastern entrance of the Mid\u0113\u00b4wig\u00e2n. As they approach the lone post,\nor board, the candidate halts, when the priests continue to chant and\ndrum upon the Mid\u0113\u00b4 drum. The chief Mid\u0113\u00b4 then advances to the board and\npeeps through the orifice near the top to view malevolent man\u00b4id\u014ds\noccupying the interior, who are antagonistic to the entrance of a\nstranger. This spot is assumed to represent the resting place or \u201cnest,\u201d\nfrom which the Bear Man\u00b4id\u014d viewed the evil spirits during the time of\nhis initiation by the Otter. The evil spirits within are crouching upon\nthe floor, one behind the other and facing the east, the first being\nMi-shi\u00b4-bi-shi\u00b4--the panther; the second, Me-shi\u00b4-k\u0115--the turtle; the\nthird, kwin\u00b4-go-\u00e2\u00b4-g\u012d--the big wolverine; the fourth, w\u00e2\u00b4-g\u016dsh--the fox;\nthe fifth, ma-in\u00b4-g\u016dn--the wolf; and the sixth, ma-kwa\u00b4--the bear. They\nare the ones who endeavor to counteract or destroy the good wrought by\nthe rites of the Mid\u0113\u00b4wiwin, and only by the aid of the good man\u00b4id\u014ds\ncan they be driven from the Mid\u0113\u00b4wig\u00e2n so as to permit a candidate to\nenter and receive the benefits of the degree. The second Mid\u0113\u00b4 then\nviews the group of malevolent beings, after which the third, and lastly\nthe fourth priest looks through the orifice. They then advise the\npresentation by the candidate of tobacco at that point to invoke the\nbest efforts of the Mid\u0113\u00b4 Man\u00b4id\u014ds in his behalf.\n\nIt is asserted that all of the malevolent man\u00b4id\u014ds who occupied and\nsurrounded the preceding degree structures have now assembled about this\nfourth degree of the Mid\u0113\u00b4wig\u00e2n to make a final effort against the\nadmission and advancement of the candidate: therefore he impersonates\nthe good Bear Man\u00b4id\u014d, and is obliged to follow a similar course in\napproaching from his present position the entrance of the structure.\nUpon hands and knees he slowly crawls toward the main entrance, when a\nwailing voice is heard in the east which sounds like the word h\u0101\u207f\u00b4,\nprolonged in a monotone. This is ge\u00b4-gi-si\u00b4-bi-ga\u00b4-ne-d\u00e2t man\u00b4id\u014d. His\nbones are heard rattling as he approaches; he wields his bow and arrow;\nhis long hair streaming in the air, and his body, covered with m\u012b\u00b4gis\nshells from the salt sea, from which he has emerged to aid in the\nexpulsion of the opposing spirits. This being the information given to\nthe candidate he assumes and personates the character of the man\u00b4id\u014d\nreferred to, and being given a bow and four arrows, and under the\nguidance of his preceptor, he proceeds toward the main entrance of the\nstructure while the officiating priests enter and station themselves\nwithin the door facing the west. The preceptor carries the remaining\nparcels of tobacco, and when the candidate arrives near the door he\nmakes four movements with his bow and arrow toward the interior, as if\nshooting, the last time sending an arrow within, upon which the grinning\nspirits are forced to retreat toward the other end of the inclosure. The\ncandidate then rushes in at the main entrance, and upon emerging at the\nsouth suddenly turns and again employs his bow and arrow four times\ntoward the crowd of evil man\u00b4id\u014ds, who have rushed toward him during the\ninterval that he was within. At the last gesture of shooting into the\ninclosure, he sends forward an arrow, deposits a parcel of tobacco and\ncrouches to rest at the so-called \u201cbear\u2019s nest.\u201d During this period of\nrepose the Mid\u0113\u00b4 priests continue to drum and sing. Then the candidate\napproaches the southern door again, on all fours, and the moment he\narrives there he rises and is hurried through the inclosure to emerge at\nthe west, where he turns suddenly, and imitating the manner of shooting\narrows into the group of angry man\u00b4id\u014ds within, he at the fourth\nmovement lets fly an arrow and gets down into the western \u201cbear\u2019s nest.\u201d\nAfter a short interval he again approaches the door, crawling forward on\nhis hands and knees until he reaches the entrance, where he leaves a\npresent of tobacco and is hastened through the inclosure to emerge at\nthe northern door, where he again turns suddenly upon the angry spirits,\nand after making threatening movements toward them, at the fourth menace\nhe sends an arrow among them. The spirits are now greatly annoyed by the\nmagic power possessed by the candidate and the assistance rendered by\nthe Mid\u0113\u00b4 Man\u00b4id\u014ds, so that they are compelled to seek safety in flight.\nThe candidate is resting in the northern \u201cbear\u2019s nest,\u201d and as he again\ncrawls toward the Mid\u0113\u00b4wig\u00e2n, on hands and knees, he deposits another\ngift of a parcel of tobacco, then rises and is hurried through the\ninterior to emerge at the entrance door, where he turns around, and\nseeing but a few angry man\u00b4id\u014ds remaining, he takes his last arrow and\naiming it at them makes four threatening gestures toward them, at the\nlast sending the arrow into the structure, which puts to flight all\nopposition on the part of this host of man\u00b4id\u014ds. The path is now clear,\nand after he deposits another gift of tobacco at the door he is led\nwithin, and the preceptor receives the bow and deposits it with the\nremaining tobacco upon the pile of blankets and robes that have by this\ntime been removed from the rafters and laid upon the ground midway\nbetween the sacred Mid\u0113\u00b4 stone and the first Mid\u0113\u00b4 post.\n\nThe chief Mid\u0113\u00b4 priest then takes charge of the candidate, saying:\n\n Mi\u00b4-a-shi\u00b4-gwa wi-ka\u00b4-we-a\u00b4-kwa-m\u016ds-sin\u00b4-n\u016dk.\n Now is the time [to take] the path that has no end\n\n M\u012b\u00b4-a-shi\u00b4-gwa wi-kan\u00b4-do-we-\u00e2n\u00b4\n Now is the time I shall inform you [of]\n\n mi\u00b4-ga-\u012b\u00b4-zhid wen\u00b4- dzhi-bi-m\u00e2\u00b4-dis.\n that which I was told the reason I live.\n\nTo this the second Mid\u0113\u00b4 priest remarks to the candidate,\nWa\u00b4-shi-g\u00e2n\u00b4-do-we-an\u00b4 mi-gai\u00b4-i-n\u014fk\u00b4 wa\u00b4-ka-no\u00b4-shi-dzin--which freely\ntranslated signifies: \u201cThe reason I now advise you is that you may\nheed him when he speaks to you.\u201d The candidate is then led around the\ninterior of the inclosure, the assistant Mid\u0113\u00b4 fall in line of march and\nare followed by all the others present, excepting the musicians. During\nthe circuit, which is performed slowly, the chief Mid\u0113\u00b4 drums upon the\nMid\u0113\u00b4 drum and chants. The following, reproduced from the original, on\nPl. XVII, B, consists of a number of archaic words, some of which are\nfurthermore different from the spoken language on account of their being\nchanted, and meaningless syllables introduced to prolong certain\naccentuated notes. Each line and stanza may be repeated ad libitum.\n\n [Illustration]\n Man\u00b4-i-d\u014d, h\u0113\u00b4, n\u0113\u00b4-y\u0113\u00b4, man\u00b4-i-d\u014d, h\u0113\u00b4, n\u0113\u00b4, y\u0113\u00b4,\n \u0113n\u00b4-da-na\u00b4-bi-y\u0115n wen\u00b4-d\u014d-bi\u00b4-y\u0115n.\n A spirit, a spirit, you who sit there, who sit there.\n [The singer makes a spirit of the candidate by thus giving him new\n life, by again shooting into his body the sacred m\u012bgis. The disk is\n the dish for feast of spirits in the dzhibai\u00b4 mid\u0113\u00b4wig\u00e2n--\u201cGhost\n Lodge,\u201d the arms reaching towards it denoting the spirits who take\n food therefrom. The signification is that the candidate will be\n enabled to invoke and commune with the spirits of departed Mid\u0113\u00b4,\n and to learn of hidden powers.]\n\n [Illustration]\n He\u00b4-ha-wa\u00b4-ni, y\u0113\u00b4, he\u00b4-ha-wa\u00b4-ni, y\u0113\u00b4,\n na\u00b4-bi-nesh\u00b4-ga-na\u00b4-bi, h\u012b\u00b4, h\u0113\u00b4.\n [These words were chanted, while the following are those as spoken,\n apart from the music.]\n \u00c2-wan\u00b4-\u014d-de\u00b4-no-w\u012dn n\u012b\u00b4-bi-d\u0115sh\u00b4-ka-w\u012dn un\u00b4-de-no\u00b4-w\u012dn.\n The fog wind goes from place to place whence the wind blows.\n [The reason of the representation of a human form was not\n satisfactorily explained. The preceptor felt confident, however,\n that it signified a man\u00b4\u012bd\u014d who controls the fog, one different from\n one of the a-na\u00b4-mi-ki\u00b4, or Thunderers, who would be shown by the\n figure of an eagle, or a hawk, when it would also denote the\n thunder, and perhaps lightning, neither of which occurs in\n connection with the fog.]\n\n [Illustration]\n Rest.\n\n [Illustration]\n Man\u00b4-i-d\u014d\u00b4-we ni\u00b4-mi-nan\u00b4 ku-ni\u00b4-ne man-to\u00b4-ke ni\u00b4-mi-ne\u00b4.\n I who acknowledge you to be a spirit, and am dying.\n [The figure is an outline of the Mid\u0113\u00b4wig\u00e2n with the sacred Mid\u0113\u00b4\n stone indicated within, as also another spot to signify the place\n occupied by a sick person. The waving lines above and beneath the\n oblong square are magic lines, and indicate magic or supernatural\n power. The singer compares the candidate to a sick man who is\n seeking life by having shot into his body the m\u012b\u00b4gis.]\n\n [Illustration]\n Ga-kwe\u00b4-in-n\u00e2n\u00b4 tshi-ha\u00b4-g\u0115-n\u00e2\u00b4 ma-kwa\u00b4 ni-go\u00b4-tshi-ni\u00b4.\n I am trying you who are the bear.\n [The Mid\u0113\u00b4 who is chanting is shown in the figure; his eyes are\n looking into the candidate\u2019s heart. The lines from the mouth are\n also shown as denoting speech, directed to his hearer. The horns\n are a representation of the manner of indicating superior powers.]\n\n [Illustration]\n P\u012d-n\u0113\u00b4-si ka\u00b4-ka-g\u012b\u00b4-wai-yan\u00b4 wen\u00b4-dzhi man\u00b4-i-d\u014d\u00b4wid.\n The bird, the crow bird\u2019s skin is the reason why I am a spirit.\n [Although the crow is mentioned, the Thunder-bird (eagle) is\n delineated. The signification of the phrase is, that the speaker\n is equal in power to a man\u00b4id\u014d, at the time of using the Mid\u0113\u00b4\n sack--which is of such a skin.]\n\n [Illustration]\n Tshin-gwe\u00b4-wi-he\u00b4-na n\u0113\u00b4, ka\u207f\u00b4, tshi-w\u00e2\u00b4-ba-ku-n\u0113t\u00b4.\n The sound of the Thunder is the white bear of fire.\n [The head is, in this instance, symbolical of the white bear\n man\u00b4id\u014d; the short lines below it denoting flame radiating from the\n body, the eyes also looking with penetrating gaze, as indicated by\n the double waving lines from each eye. The white bear man\u00b4id\u014d is one\n of the most powerful man\u00b4id\u014ds, and is so recognized.]\n\nBy the time this chant is completed the head of the procession reaches\nthe point of departure, just within the eastern door, and all of the\nmembers return to their seats, only the four officiating Mid\u0113\u00b4 remaining\nwith the candidate and his preceptor. To search further that no\nmalevolent man\u00b4id\u014ds may remain lurking within the Mid\u0113\u00b4wig\u00e2n, the chief\npriests lead the candidate in a zigzag manner to the western door, and\nback again to the east. In this way the path leads past the side of the\nMid\u0113\u00b4 stone, then right oblique to the north of the heap of presents,\nthence left oblique to the south of the first-degree post, then passing\nthe second on the north, and so on until the last post is reached,\naround which the course continues, and back in a similar serpentine\nmanner to the eastern door. The candidate is then led to the blankets,\nupon which he seats himself, the four officiating priests placing\nthemselves before him, the preceptor standing back near the first of the\nfour degree posts.\n\nThe Mid\u0113\u00b4 priest of the fourth rank or place in order of precedence\napproaches the kneeling candidate and in a manner similar to that which\nhas already been described shoots into his breast the m\u012b\u00b4gis; the third,\nsecond and first Mid\u0113\u00b4 follow in like manner, the last named alone\nshooting his m\u012b\u00b4gis into the candidate\u2019s forehead, upon which he falls\nforward, spits out a m\u012b\u00b4gis shell which he had previously secreted in\nhis mouth, and upon the priests rubbing upon his back and limbs their\nMid\u0113\u00b4 sacks he recovers and resumes his sitting posture.\n\nThe officiating priests retire to either side of the inclosure to find\nseats, when the newly received member arises and with the assistance of\nthe preceptor distributes the remaining parcels of tobacco, and lastly\nthe blankets, robes, and other gifts. He then begins at the southeastern\nangle of the inclosure to return thanks for admission, places both hands\nupon the first person, and as he moves them downward over his hair says:\nMi-gw\u0115tsh\u00b4 ga-o\u00b4-shi-t\u014d\u00b4-\u012dn bi-m\u00e2\u00b4-d\u012d-s\u012d-win--\u201cThanks, for giving to me\nlife.\u201d The Mid\u0113\u00b4 addressed bows his head and responds, hau\u00b4, \u0113\u207f\u00b4,--yes\nwhen the newly admitted member steps back one pace, clasps his hands and\ninclines his head to the front. This movement is continued until all\npresent have been thanked, after which he takes a seat in the\nsoutheastern corner of the inclosure.\n\nA curious ceremony then takes place in which all the Mid\u0113\u00b4 on one side\nof the inclosure arise and approach those upon the other, each grasping\nhis Mid\u0113\u00b4 sack and selecting a victim pretends to shoot into his body\nthe m\u012b\u00b4gis, whereupon the Mid\u0113\u00b4 so shot falls over, and after a brief\nattack of gagging and retching pretends to gain relief by spitting out\nof his mouth a m\u012b\u00b4gis shell. This is held upon the left palm, and as the\nopposing party retreat to their seats, the side which has just been\nsubjected to the attack moves rapidly around among one another as if\ndancing, but simply giving rapid utterance to the word h\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4,\nh\u014f\u00b4, h\u014f\u00b4, h\u014f\u00b4, and showing the m\u012b\u00b4gis to everybody present, after which\nthey place the flat hands quickly to the mouth and pretend again to\nswallow their respective shells. The members of this party then\nsimilarly attack their opponents, who submit to similar treatment and go\nthrough like movements in exhibiting the m\u012b\u00b4gis, which they again\nswallow. When quiet has been restored, and after a ceremonial smoke has\nbeen indulged in, the candidate sings, or chants, the production being\neither his own composition or that of some other person from whom it has\nbeen purchased. The chant presented herewith was obtained from\nSikas\u00b4sig\u0115, who had received it in turn from his father when the latter\nwas chief priest of the Mid\u0113\u00b4wiwin at Mille Lacs, Minnesota. The\npictographic characters are reproduced on Pl. XVII, A, and the musical\nnotation, which is also presented, was obtained during the period of my\npreliminary instruction. The phraseology of the chant, of which each\nline and verse is repeated ad libitum as the singer may be inspired,\nis as follows:\n\n [Illustration]\n Do-n\u00e2\u00b4-ga-n\u012b\u00b4, Na\u00b4-wa-kwe\u00b4 in-do\u00b4-shi-t\u014dn\u00b4, do-n\u00e2\u00b4-ga-n\u012b\u00b4.\n My dish, At noon I make it, my dish.\n [The singer refers to the feast which he gives to the Mid\u0113\u00b4 for\n admitting him into the Mid\u0113\u00b4wiwin.]\n\n [Music: 266_1]\n Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni,\n Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni;\n Na-\u00b4kwa-w\u0113\u00b4, In-do-shi-t\u014dn Donagani, Donaga-ni,\n Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni.\n\n [Illustration: Plate XVII.\n Mnemonic Songs.]\n\n [Illustration]\n Man\u00b4-\u012b-d\u014d\u00b4 i-yan-n\u012b\u00b4, Esh-ko\u00b4-te nin\u00b4-do-we\u00b4-yo-w\u012dn\u00b4,\n I am such a spirit, My body is made of fire.\n [His power reaches to the sky, i.e., he has power to invoke the aid\n of Ki\u00b4tshi Man\u00b4id\u014d. The four degrees which he has received are\n indicated by the four short lines at the tip of the hand.]\n\n [Music: 267_1]\n Ma\u00b4ni-d\u014d-i-ya-ni, Ma\u00b4ni-d\u014d-i-ya-ni, Ma\u00b4ni-d\u014d-i-ya-ni,\n Ma\u00b4ni-d\u014d-i-ya- ni, Ma\u00b4ni-d\u014d-i-ya-ni; Esh\u00b4ko-te nin-do we-yo-win,\n Manid\u014diya-ni, Ma\u00b4ni-d\u014d-i-ya-ni, Ma\u00b4ni-d\u014d-i-ya-ni, Ma\u00b4ni-d\u014d-i-ya-ni.\n\n [Illustration]\n K\u014f\u00b4-tshi-hai\u00b4-o-n\u012b\u00b4, Esh-ko\u00b4-te wa-ni\u00b4-y\u014d.\n I have tried it, My body is of fire.\n [He likens himself to the Bear Man\u00b4id\u014d, and has like power by virtue\n of his m\u012b\u00b4gis, which is shown below the lines running downward from\n the mouth. He is represented as standing in the Mid\u0113\u00b4wig\u00e2n--where\n his feet rest.]\n\n [Music: 267_2]\n Ko\u00b4tshi-hai\u00b4o-ni, Ko\u00b4tshi-hai\u00b4o-ni, Ko\u00b4tshi-hai\u00b4o-ni,\n Ko\u00b4tshihai\u00b4oni, Ko\u00b4tshi-hai\u00b4o-ni, Ko\u00b4tshi-hai\u00b4o-ni,\n Ko\u00b4tshi-hai\u00b4o-ni, Ko\u00b4tshi-hai\u00b4o-ni, Esh\u00b4kote\u00b4wani\u00b4yo,\n Ko\u00b4tshihaioni. Ko\u00b4tshihai\u00b4oni, Kotshihaioni, h\u0115\u00b4\u014d, h\u0115\u00b4\u014d.\n\n [Illustration]\n Pause. An offering of smoke is made to Ki\u00b4tshi Man\u00b4id\u014d.\n\n [Illustration]\n Ni-m\u012b\u00b4-gi-s\u012dm\u00b4 man\u00b4-i-d\u014d\u00b4-we, hw\u0113\u00b4, h\u0113\u00b4,\n Sha\u00b4-go-dzh\u012d\u00b4-hi-na\u00b4.\n My m\u012b\u00b4gis spirit,\n I overpower death with.\n [His body is covered with m\u012b\u00b4gis as shown by the short lines\n radiating from the sides, and by this power he is enabled to\n overcome death.]\n\n [Music: 268_1]\n Nimegasi mani d\u014d-w\u0113, hw\u0113, h\u0113, Nimegasi mani d\u014d- w\u0113, hw\u0113, h\u0113,\n Shagodzhihinani-mega-si, Manido-w\u0113, hw\u0113, h\u0113.\n Ni-me-ga-si-ma-ni-d\u014d-w\u0113, hw\u0113, h\u0113.\n\n [Illustration]\n Ni\u00b4-ka-ni\u00b4 nin-man\u00b4-e-d\u014d\u00b4-we-ya\u00b4.\n Ya\u00b4-ho-ya\u00b4 man\u00b4-i-d\u014d\u00b4-wa nin-da\u00b4-ho-ha\u00b4.\n That is the way with me, spirit that I am.\n [The hand shows how he casts the m\u012b\u00b4gis forward into the person\n requiring life. He has fourfold power, i.e., he has received the\n m\u012b\u00b4gis four times himself and is thus enabled to infuse into the\n person requiring it.]\n\n [Music: 268_2]\n Ni\u00b4-ga-ne\u00b4 nin ma\u00b4ni-d\u014d\u00b4we ya Ni\u00b4-ga-ne\u00b4 nin ma\u00b4ni-d\u014d\u00b4we ya,\n Ya\u00b4ho-ya\u00b4 ma\u00b4nid\u014d-we, Nin\u00b4doh\u014dha ni\u00b4gane, ma\u00b4ni-d\u014d-we, ya, h\u0113.\n\n [Illustration]\n \u0112-kotsh\u00b4-i-na\u00b4-ha,\n \u0112-kotsh\u00b4-ha man\u00b4-i-d\u014d\u00b4 hwe-do\u00b4-w\u012b.\n I hang it,\n I hang up the Spirit sack.\n [After using his Mid\u0113\u00b4 sack he hangs it against the wall of the\n Mid\u0113\u00b4wig\u00e2n, as is usually done during the ceremonial of initiation.]\n\n [Music: 269_1]\n E-ko\u00b4tshi-na-ha, E-ko\u00b4tshi-na-ha, E-ko\u00b4tshi-na-ha,\n E-ko\u00b4-tshi-na-ha, E-ko\u00b4-tshi-na-ha, E-ki\u00b4-tshi-ma\u00b4-ni-d\u014d\u00b4 hwe-do-wi,\n E-ko\u00b4tshi-na-ha, E-ko\u00b4tshi-na-ha, E-ko\u00b4tshi-na-ha, h\u0115\u00b4a.\n\n [Illustration]\n He\u00b4-a-wi-non\u00b4-dam-a\u00b4-ni,\n Man\u00b4-i-d\u014d\u00b4 mi-de\u00b4-wi-he\u00b4\n ne\u00b4-ma-da\u00b4-wi-dzig\u00b4.\n Let them hear,\n Mid\u0113\u00b4 spirit, those who are sitting around.\n [He invokes Ki\u00b4tshi Man\u00b4id\u014d to make his auditors understand his\n power.]\n\n [Music: 269_2]\n He-a-wi-non\u00b4-da-ma-ni h\u0113, He-a-wi-nonda-ma-ni h\u0113;\n He\u00b4-a-wi-non-da-ma-ni h\u0113, He\u00b4-a-wi-non-da-ma-ni h\u0113;\n Manidomid\u0113wi h\u0113, Nemadawi dzhig, Heawinondamani h\u0113, h\u0113, h\u0113.\n\n [Illustration]\n He\u00b4-a-we-na\u00b4 ni\u00b4-we-d\u014d\u00b4,\n Man\u00b4-i-d\u014d\u00b4 we-a-n\u012b\u00b4\n Ni\u00b4-ka-n\u0101\u00b4 ni\u00b4-na-n\u0101\u00b4.\n He who is sleeping,\n The Spirit, I bring him, a kinsman.\n [In the employment of his powers he resorts to the help of Ki\u00b4tshi\n Man\u00b4id\u014d--his kinsman or Mid\u0113\u00b4 colleague.]\n\n [Music: 270_1]\n He-a-we-na-ne-we-d\u014d, h\u014d, He-a-we-na-ne-we-d\u014d, h\u014d,\n He-a-we-na-ne-we-d\u014d, h\u014d, He-a-we-na-ne-we-d\u014d, h\u014d;\n Ma\u00b4-ni-d\u014d-we-a-ni ni-ka-na ni-ka-na, h\u014d, h\u014d.\n\n [Illustration]\n Man\u00b4-i-d\u014d\u00b4 we-a-n\u012b\u00b4\n Esh-ke\u00b4-ta we\u00b4-a-n\u012d\u00b4 man\u00b4-i-d\u014d\u00b4 we\u00b4-a-n\u012d\u00b4.\n I am a spirit,\n Fire is my spirit body.\n [The hand reaches to the earth to grasp fire, showing his ability\n to do so without injury and illustrating in this manner his\n supernatural power.]\n\n [Music: 270_2]\n Ma\u00b4ni-d\u014d\u00b4wi-a-ni h\u0113, Ma\u00b4ni-d\u014d\u00b4wi-a-ni h\u0113, Ma\u00b4-ni-d\u014d\u00b4-wi-a-ni\n h\u0113, Ma\u00b4-ni-d\u014d\u00b4-wi-a-ni h\u0113, Ma\u00b4-ni-d\u014d\u00b4wi-a-ni h\u0113;\n Esh\u00b4kato\u00b4weani h\u0113, Ma\u00b4nid\u014d\u00b4wiani h\u0113, Ma\u00b4nid\u014d\u00b4wia-ni h\u0113.\n\n [Illustration]\n Ai-ya\u00b4-swa-k\u012dt-te\u00b4, h\u0113\u00b4, he\u00b4,\n He\u00b4-\u0101\u00b4 se-w\u012b\u00b4-kit-te\u00b4, h\u0113\u00b4, h\u0113\u00b4\n Na-se\u00b4-ma-g\u014ft\u00b4 nin-d\u0113\u00b4.\n It is leaning,\n My heart breathes.\n [The phrase refers to the m\u012b\u00b4gis within his heart. The short\n radiating lines indicate the magic power of the shell.]\n\n [Music: 271_1]\n He\u00b4-a-si-wi-kit-te h\u0113, He\u00b4-a-si-wi-kit-te h\u0113, He\u00b4a-si-wikit-te h\u0113,\n He\u00b4a-si-wi-kit-te h\u0113, Na\u00b4simagot nin\u00b4de h\u0113, He\u00b4-a-si-wi-kit-te h\u0113,\n He\u00b4-a-si-wi-kit-te h\u0113, He\u00b4-a-si-wi-kit-te h\u0113\u00b4, He\u00b4a-si-wi-kitte h\u0113.\n\n [Illustration]\n Rest, or pause, after which dancing accompanies the remainder of the\n song.\n\n [Illustration]\n Ni-ka\u00b4-nin-ko\u00b4-tshi\u00b4-ha ni\u00b4-ka-na\n Ni-ka\u00b4-na-nin-ko\u00b4-tshi-ha.\n Mid\u0113\u00b4 friends, I am trying, Mid\u0113\u00b4 friends, Mid\u0113\u00b4 friends, I am trying.\n [His hand and arm crossed by lines to denote magic power, in\n reaching to grasp more than four degrees have given him; he has\n in view a fifth, or its equivalent.]\n\n [Music: 271_2]\n Ni\u00b4-ka-ni ko\u00b4tshiha Ni\u00b4ka-ni ha, Ni\u00b4-ka-ni ko\u00b4tshini Ni\u00b4-ka-ni\n ha, Ni\u00b4-ka-ni ko\u00b4-tshi-ha Ni\u00b4-ka-ni ha.\n\n [Illustration]\n Hi\u00b4-ne-na-wa\u00b4 ni-be\u00b4-i-d\u014dn\u00b4 ni-di\u00b4-na.\n I hold that which I brought, and told him.\n [The singer is holding the m\u012b\u00b4gis and refers to his having its\n power, which he desires Ki\u00b4tshi Man\u00b4id\u014d to augment.]\n\n [Music: 272_1]\n He-ne-na-wa-ni-bei-d\u014dn, He-ne-na-wa-ni-bei-d\u014dn,\n He-ne-na-wa-ni-bei-d\u014dn, He-ne-na-wa-ni-bei-d\u014dn.\n\n [Illustration]\n Ye\u00b4-we-ni\u00b4-mi-d\u0113\u00b4, hwa\u00b4, da\u00b4, Ke-wa\u00b4-shi-mi-d\u0113\u00b4, h\u012d-a,\n hw\u0113\u00b4, Ye\u00b4-we-ni\u00b4-mi-d\u0113?\n Who is this grand Mid\u0113\u00b4? You have not much grand medicine.\n Who is the Mid\u0113\u00b4?\n [The first line, when used with the music, is a\u00b4-we-nin-o\u00b4-au-mid\u0113\u00b4.\n The whole phrase refers to boasters, who have not received the\n proper initiations which they profess. The figure is covered with\n m\u012b\u00b4gis shells, as shown by the short lines attached to the body.]\n\n [Music: 272_2]\n Ye-we-ni-mi-d\u0113 hwa, da. Ke-wa-shi-mi-d\u0113 h\u012da, hw\u0113,\n Ye-we-ni-mi-d\u0113 hwa, da. Ke-wa-shi-mi-d\u0113 h\u012da, hwe.\n Ye-we-ni-mi-d\u0113, Ye-we-ni-mi-d\u0113 hwa, da.\n\n [Illustration]\n Nai\u00b4-a-na-wi\u00b4 na-ma\u00b4, ha\u00b4, Wa-na\u00b4-he-ne-ni-wa\u00b4, ha\u00b4,\n O\u00b4-ta-be-we-ni\u00b4, m\u0113\u00b4, h\u0113\u00b4.\n I can not reach it,\n Only when I go round the Mide\u00b4wig\u00e2n;\n I can not reach it from where I sit.\n [The m\u012b\u00b4gis attached to the arrow signifies its swift and certain\n power and effect. The first line of the phrase, when spoken, is\n nin-na\u00b4-na-wi-nan\u00b4.]\n\n [Music: 273_1]\n Nai-a-na-wi-na-ma ha, Nai-a-na-wi-na-ma ha,\n Nai-a-na-wi-na-ma ha, Nai-a-na-wi-na-ma ha,\n Wa-na-he-ne-ni-wa ha, O-ta-be-we-ni-me ha.\n\n [Illustration]\n Ai-y\u0101\u00b4 ha\u00b4-na-wi\u00b4-na-ma\u00b4.\n I can not strike him.\n [The speaker is weeping because he can not see immediate prospects\n for further advancement in the acquisition of power. The broken ring\n upon his breast is the place upon which he was shot with the\n m\u012b\u00b4gis.]\n\n [Music: 273_2]\n Ai-ya-ha-na-wi-na-ma, Ai-ya-ha-na-wi-na-ma,\n Ai-ya-ha-na-wi-na-ma, Ai-ya-ha-na-wi-na--ma, h\u0115\u014d, h\u0115\u014d, h\u0115\u014d.\n\nThe following musical notation presents accurately the range of notes\nemployed by the preceptor. The peculiarity of Mid\u0113\u00b4 songs lies in the\nfact that each person has his own individual series of notes which\ncorrespond to the number of syllables in the phrase and add thereto\nmeaningless words to prolong the effect. When a song is taught, the\nwords are the chief and most important part, the musical rendering of a\nsecond person may be so different from that of the person from whom he\nlearns it as to be unrecognizable without the words. Another fact which\noften presents itself is the absence of time and measure, which prevents\nany reduction to notation by full bars; e.g., one or two bars may appear\nto consist of four quarter notes or a sufficient number of quarters and\neighths to complete such bars, but the succeeding one may consist of an\nadditional quarter, or perhaps two, thus destroying all semblance of\nrythmic continuity. This peculiarity is not so common in dancing music,\nin which the instruments of percussion are employed to assist regularity\nand to accord with the steps made by the dancers, or vice versa.\n\nIn some of the songs presented in this paper the bars have been omitted\nfor the reasons presented above. The peculiarity of the songs as\nrendered by the preceptor is thus more plainly indicated.\n\nWhen the chant is ended the ushers, who are appointed by the chief\nMid\u0113\u00b4, leave the inclosure to bring in the vessels of food. This is\nfurnished by the newly elected member and is prepared by his female\nrelatives and friends. The kettles and dishes of food are borne around\nfour times, so that each one present may have the opportunity of eating\nsufficiently. Smoking and conversation relating to the Mid\u0113\u00b4wiwin may\nthen be continued until toward sunset, when, upon an intimation from the\nchief Mid\u0113\u00b4, the members quietly retire, leaving the structure by the\nwestern door. All personal property is removed, and upon the following\nday everybody departs.\n\nDESCRIPTIVE NOTES.\n\nThe amount of influence wielded by Mid\u0113\u00b4 generally, and particularly\nsuch as have received four degrees, is beyond belief. The rite of the\nMid\u0113\u00b4wiwin is deemed equivalent to a religion--as that term is commonly\nunderstood by intelligent people--and is believed to elevate such a\nMid\u0113\u00b4 to the nearest possible approach to the reputed character of\nMi\u00b4nab\u014d\u00b4zho, and to place within his reach the supernatural power of\ninvoking and communing with Ki\u00b4tshi Man\u00b4id\u014d himself.\n\nBy reference to Pl. III, A, No. 98, it will be observed that the human\nfigure is specially marked with very pronounced indications of m\u012b\u00b4gis\nspots upon the head, the extremities, and more particularly the breast.\nThese are placed where the m\u012bgis was \u201cshot\u201d into the Mid\u0113\u00b4, and the\nfunctions of the several parts are therefore believed to be greatly\naugmented. All the spots are united by a line to denote unity and\nharmony of action in the exercise of power.\n\nThe m\u012b\u00b4gis, typical of the fourth degree, consists of small pieces of\ndeer horn, covered with red paint on one end and green upon the other.\nSometimes but one color is employed for the entire object. The form is\nshown on Pl. XI, No. 6. No. 2, upon the same plate, represents a shell,\nused as a m\u012b\u00b4gis, observed at White Earth.\n\nFigs. 5-11, on Pl. XV, present several forms of painting mid\u0113\u00b4 posts,\nas practiced by the several societies in Minnesota. Each society claims\nto preserve the ancient method. The cross, shown in No. 7, bears the\ntypical colors--red and green--upon the upper half, while the lower post\nis square and colored white on the east, green on the south, red on the\nwest, and black on the north. The Mid\u0113\u00b4 explain the signification of the\ncolors as follows: White represents the east, the source of light and\nthe direction from which the sacred m\u012b\u00b4gis came; green, sha\u00b4man\u014d the\nsouthern one, refers to the source of the rains, the direction from\nwhich the Thunderers come in the spring, they who revivify the earth;\nred refers to the land of the setting sun, the abode of the shadows or\nthe dead; and north being black, because that is the direction from\nwhich come cold, hunger, and disease.\n\nThe words of the Mid\u0113\u00b4 priest alluding to \u201cthe path that has no end\u201d\nrefer to the future course and conduct of the candidate for the last\ndegree, as well as to the possibility of attaining unlimited powers in\nmagic, and is pictorially designated upon the chart on Pl. III, A, at\nNo. 99. The path is devious and beset with temptations, but by strict\nadherence to the principles of the Mid\u0113\u00b4wiwin the Mid\u0113\u00b4 may reach the\ngoal and become the superior of his confr\u00e8res, designated\nMi-ni\u00b4-si-n\u014d\u00b4-shkwe, \u201che who lives on the island.\u201d\n\nA Mid\u0113\u00b4-W\u00e2b\u0115n\u014d\u00b4 of this degree is dreaded on account of his\nextraordinary power of inflicting injury, causing misfortune, etc., and\nmost remarkable tales are extant concerning his astounding performances\nwith fire.\n\nThe following performance is said to have occurred at White Earth,\nMinnesota, in the presence of a large gathering of Indians and mixed\nbloods. Two small wig\u00b4iwams were erected, about 50 paces from each\nother, and after the W\u00e2b\u0115n\u014d\u00b4 had crawled into one of them his\ndisparagers built around each of them a continuous heap of brush and\nfirewood, which were then kindled. When the blaze was at its height all\nbecame hushed for a moment, and presently the W\u00e2b\u0115n\u014d\u00b4 called to the\ncrowd that he had transferred himself to the other wig\u00b4iwam and\nimmediately, to their profound astonishment, crawled forth unharmed.\n\nThis is but an example of the numerous and marvelous abilities with\nwhich the W\u00e2b\u0115n\u014d\u00b4 of the higher grade is accredited.\n\nThe special pretensions claimed by the Mid\u0113-W\u00e2b\u0115n\u014d\u00b4 have already been\nmentioned, but an account of the properties and manner of using the\n\u201clove powder\u201d may here be appropriate. This powder--the composition of\nwhich has been given--is generally used by the owner to accomplish\nresults desired by the applicant. It is carried in a small bag made of\nbuckskin or cloth, which the W\u00e2b\u0115n\u014d\u00b4 carefully deposits within his Mid\u0113\u00b4\nsack, but which is transferred to another sack of like size and loaned\nto the applicant, for a valuable consideration.\n\nDuring a recent visit to one of the reservations in Minnesota, I had\noccasion to confer with a Catholic missionary regarding some of the\npeculiar medical practices of the Indians, and the implements and other\naccessories employed in connection with their profession. He related the\nfollowing incident as having but a short time previously come under his\nown personal observation:\n\nOne of the members of his church, a Norwegian, sixty-two years of age,\nand a widower, had for the last preceding year been considered by most\nof the residents as demented. The missionary himself had observed his\nerratic and frequently irrational conduct, and was impressed with the\nprobable truth of the prevailing rumor. One morning, however, as the\nmissionary was seated in his study, he was surprised to receive a very\nearly call, and upon invitation his visitor took a seat and explained\nthe object of his visit. He said that for the last year he had been so\ndisturbed in his peace of mind that he now came to seek advice. He was\nfully aware of the common report respecting his conduct, but was utterly\nunable to control himself, and attributed the cause of his unfortunate\ncondition to an occurrence of the year before. Upon waking one morning\nhis thoughts were unwillingly concentrated upon an Indian woman with\nwhom he had no personal acquaintance whatever, and, notwithstanding the\nabsurdity of the impression, he was unable to cast it aside. After\nbreakfast he was, by some inexplicable influence, compelled to call upon\nher, and to introduce himself, and although he expected to be able to\navoid repeating the visit, he never had sufficient control over himself\nto resist lurking in the vicinity of her habitation.\n\nUpon his return home after the first visit he discovered lying upon the\nfloor under his bed, a Mid\u0113\u00b4 sack which contained some small parcels\nwith which he was unfamiliar, but was afterward told that one of them\nconsisted of \u201clove powder.\u201d He stated that he had grown children, and\nthe idea of marrying again was out of the question, not only on their\naccount but because he was now too old. The missionary reasoned with him\nand suggested a course of procedure, the result of which had not been\nlearned when the incident was related.\n\nJugglery of another kind, to which allusion has before been made, is\nalso attributed to the highest class of J\u0115s\u00b4sakk\u012bd\u00b4. Several years ago\nthe following account was related to Col. Garrick Mallery, U.S. Army,\nand myself, and as Col. Mallery subsequently read a paper before the\nAnthropological Society of Washington, District of Columbia, in which\nthe account was mentioned, I quote his words:\n\n Paul Beaulieu, an Ojibwa of mixed blood, present interpreter at White\n Earth Agency, Minnesota, gave me his experience with a J\u0115s\u00b4sakk\u012bd\u00b4,\n at Leech Lake, Minnesota, about the year 1858. The reports of his\n wonderful performances had reached the agency, and as Beaulieu had no\n faith in jugglers, he offered to wager $100, a large sum, then and\n there, against goods of equal value, that the juggler could not\n perform satisfactorily one of the tricks of his repertoire to be\n selected by him (Beaulieu) in the presence of himself and a committee\n of his friends. The J\u0115s\u00b4sakk\u00e2n\u00b4--or J\u0115s\u00b4sakk\u012bd\u00b4 lodge--was then\n erected. The framework of vertical poles, inclined to the center, was\n filled in with interlaced twigs covered with blankets and birch-bark\n from the ground to the top, leaving an upper orifice of about a foot\n in diameter for the ingress and egress of spirits and the objects to\n be mentioned, but not large enough for the passage of a man\u2019s body. At\n one side of the lower wrapping a flap was left for the entrance of the\n J\u0115s\u00b4sakk\u012bd\u00b4.\n\n A committee of twelve was selected to see that no communication was\n possible between the J\u0115s\u00b4sakk\u012bd\u00b4 and confederates. These were reliable\n people, one of them the Episcopal clergyman of the reservation. The\n spectators were several hundred in number, but they stood off, not\n being allowed to approach.\n\n The J\u0115s\u00b4sakk\u012bd\u00b4 then removed his clothing, until nothing remained but\n the breech-cloth. Beaulieu took a rope (selected by himself for the\n purpose) and first tied and knotted one end about the juggler\u2019s\n ankles; his knees were then securely tied together, next the wrists,\n after which the arms were passed over the knees and a billet of wood\n passed through under the knees, thus securing and keeping the arms\n down motionless. The rope was then passed around the neck, again and\n again, each time tied and knotted, so as to bring the face down upon\n the knees. A flat river-stone, of black color--which was the\n J\u0115s\u00b4sakk\u012bd\u00b4\u2019s ma\u00b4nid\u014d or amulet--was left lying upon his thighs.\n\n The J\u0115s\u00b4sakk\u012bd\u00b4 was then carried to the lodge and placed inside upon a\n mat on the ground, and the flap covering was restored so as to\n completely hide him from view.\n\n Immediately loud, thumping noises were heard, and the framework began\n to sway from side to side with great violence; whereupon the clergyman\n remarked that this was the work of the Evil One and \u2018it was no place\n for him,\u2019 so he left and did not see the end. After a few minutes of\n violent movements and swayings of the lodge accompanied by loud\n inarticulate noises, the motions gradually ceased when the voice of\n the juggler was heard, telling Beaulieu to go to the house of a\n friend, near by, and get the rope. Now, Beaulieu, suspecting some joke\n was to be played upon him, directed the committee to be very careful\n not to permit any one to approach while he went for the rope, which he\n found at the place indicated, still tied exactly as he had placed it\n about the neck and extremities of the J\u0115s\u00b4sakk\u012bd\u00b4. He immediately\n returned, laid it down before the spectators, and requested of the\n J\u0115s\u00b4sakk\u012bd\u00b4 to be allowed to look at him, which was granted, but with\n the understanding that Beaulieu was not to touch him.\n\n When the covering was pulled aside, the J\u0115s\u00b4sakk\u012bd\u00b4 sat within the\n lodge, contentedly smoking his pipe, with no other object in sight\n than the black stone m\u00e1nid\u014d. Beaulieu paid his wager of $100.\n\n An exhibition of similar pretended powers, also for a wager, was\n announced a short time after, at Yellow Medicine, Minnesota, to be\n given in the presence of a number of Army people, but at the threat of\n the Grand Medicine Man of the Leech Lake bands, who probably objected\n to interference with his lucrative monopoly, the event did not take\n place and bets were declared off.\n\nCol. Mallery obtained further information, of a similar kind from\nvarious persons on the Bad River Reservation, and at Bayfield,\nWisconsin. All of these he considered to be mere variants of a class of\nperformances which were reported by the colonists of New England and the\nfirst French missionaries in Canada as early as 1613, where the general\ndesignation of \u201cThe Sorcerers\u201d was applied to the whole body of Indians\non the Ottawa River. These reports, it must be remembered, however,\napplied only to the numerous tribes of the Algonkian linguistic family\namong which the alleged practices existed; though neighboring tribes of\nother linguistic groups were no doubt familiar with them, just as the\nWinnebago, Omaha, and other allied tribes, profess to have \u201cMedicine\nSocieties,\u201d the secrets of which they claim to have obtained from tribes\nlocated east of their own habitat, that practiced the peculiar ceremony\nof \u201cshooting small shells\u201d (i.e., the m\u012b\u00b4gis of the Ojibwa) into the\ncandidate.\n\nIn Pl. XVIII is shown a J\u0115s\u00b4sakk\u012bd\u00b4 extracting sickness by sucking\nthrough bone tubes.\n\n [Illustration: Plate XVIII\n J\u0115s\u00b4akk\u012bd\u00b4 Removing Disease.]\n\n\nDZHIBAI\u00b4 MID\u0112\u00b4WIG\u00c2N, OR \u201cGHOST LODGE.\u201d\n\nA structure erected by Indians for any purpose whatever, is now\ngenerally designated a lodge, in which sense the term is applied in\nconnection with the word dzhibai\u00b4--ghost, or more appropriately\nshadow--in the above caption. This lodge is constructed in a form\nsimilar to that of the Mid\u0113\u00b4wig\u00e2n, but its greatest diameter extends\nnorth and south instead of east and west. Further reference will be made\nto this in describing another method of conferring the initiation of the\nfirst degree of the Mid\u0113\u00b4wiwin. This distinction is attained by first\nbecoming a member of the so-called \u201cGhost Society,\u201d in the manner and\nfor the reason following:\n\nAfter the birth of a male child it is customary to invite the friends of\nthe family to a feast, designating at the same time a Mid\u0113\u00b4 to serve as\ngodfather and to dedicate the child to some special pursuit in life. The\nMid\u0113\u00b4 is governed in his decision by visions, and it thus sometimes\nhappens that the child is dedicated to the \u201cGrand Medicine,\u201d i.e., he is\nto be prepared to enter the society of the Mid\u0113\u00b4. In such a case the\nparents prepare him by procuring a good preceptor, and gather together\nrobes, blankets, and other gifts to be presented at initiation.\n\nShould this son die before the age of puberty, before which period it is\nnot customary to admit any one into the society, the father paints his\nown face as before described, viz, red, with a green stripe diagonally\nacross the face from left to right, as in Pl. VI, No. 4, or red with two\nshort horizontal parallel bars in green upon the forehead as in Pl. VI,\nNo. 5, and announces to the chief Mid\u0113\u00b4 priest his intention of becoming\nhimself a member of the \u201cGhost Society\u201d and his readiness to receive the\nfirst degree of the Mid\u0113\u00b4wiwin, as a substitute for his deceased son.\nOther members of the mourner\u2019s family blacken the face, as shown on Pl.\nVII, No. 5.\n\nIn due time a council of Mid\u0113\u00b4 priests is called, who visit the wig\u00b4iwam\nof the mourner, where they partake of a feast, and the subject of\ninitiation is discussed. This wig\u00b4iwam is situated south and east of the\nMid\u0113\u00b4wig\u00e2n, as shown in Fig. 35, which illustration is a reproduction of\na drawing made by Sikas\u00b4sig\u0115.\n\n [Illustration: Fig. 35.--Indian diagram of ghost lodge.]\n\nThe following is an explanation of the several characters:\n\n No. 1 represents the wig\u00b4iwam of the mourner, which has been erected\n in the vicinity of the Mid\u0113\u00b4wig\u00e2n, until after the ceremony of\n initiation.\n\n No. 2 is the path supposed to be taken by the shadow (spirit) of the\n deceased; it leads westward to the Dzhibai\u00b4 Mid\u0113\u00b4wig\u00e2n; literally,\n shadow-spirit wig\u00b4iwam.\n\n No. 3, 4, 5, and 6, designate the places where the spirit plucks the\n fruits referred to--respectively the strawberry, the blueberry, the\n June cherries, and the plum.\n\n No. 7 designates the form and location of the Dzhihai\u00b4 Mid\u0113\u00b4wig\u00e2n. The\n central spot is the place of the dish of food for Dzhibai\u00b4\n Man\u00b4id\u014d--the good spirit--and the smaller spots around the interior\n of the inclosure are places for the deposit of dishes for the other\n Mid\u0113\u00b4 spirits who have left this earth.\n\n No. 8 is the path which is taken by the candidate when going from his\n wig\u00b4iwam to the Mid\u0113\u00b4wig\u00e2n.\n\n No. 9 indicates the place of the sweat-lodge, resorted to at other\n periods of initiation.\n\n No. 10 is the Mid\u0113\u00b4wig\u00e2n in which the ceremony is conducted at the\n proper time.\n\nIt is stated that in former times the Ghost Lodge was erected west of\nthe location of the mourner\u2019s wig\u00b4iwam, but for a long time this\npractice has been discontinued. The tradition relating to the Spirit\u2019s\nprogress is communicated orally, while the dramatic representation is\nconfined to placing the dishes of food in the Mid\u0113\u00b4wig\u00e2n, which is\nselected as a fitting and appropriate substitute during the night\npreceding the initiation.\n\nThis custom, as it was practiced, consisted of carrying from the\nmourner\u2019s wig\u00b4iwam to the Ghost Lodge the dishes of food for the spirits\nof departed Mid\u0113\u00b4 to enjoy a feast, during the time that the Mid\u0113\u00b4\npriests were partaking of one. A large dish was placed in the center of\nthe structure by the mourner, from which the supreme Mid\u0113\u00b4 spirit was to\neat. Dishes are now carried to the Mid\u0113\u00b4wig\u00e2n, as stated above.\n\nThe chief officiating Mid\u0113\u00b4 then instructs the father of the deceased\nboy the manner in which he is to dress and proceed, as symbolizing the\ncourse pursued by the spirit of the son on the way to the spirit world.\nThe instructions are carried out, as far as possible, with the exception\nof going to an imaginary Ghost Lodge, as he proceeds only to the\nMid\u0113\u00b4wig\u00e2n and deposits the articles enumerated below. He is told to\ntake one pair of bear-skin moccasins, one pair of wolf-skin, and one\npair of birds\u00b4 skins, in addition to those which he wears upon his feet;\nthese are to be carried to the structure in which the Mid\u0113\u00b4 spirits are\nfeasting, walking barefooted, picking a strawberry from a plant on the\nright of the path and a blueberry from a bush on the left, plucking June\ncherries from a tree on the right and plums on the left. He is then to\nhasten toward the Ghost Lodge, which is covered with m\u012b\u00b4gis, and to\ndeposit the fruit and the moccasins; these will be used by his son\u2019s\nspirit in traveling the road of the dead after the spirits have\ncompleted their feast and reception of him. While the candidate is on\nhis mission to the Ghost Lodge (for the time being represented by the\nMid\u0113\u00b4wig\u00e2n) the assemblage in the wig\u00b4iwam chant the following for the\nmourner: Yan\u00b4-i-ma-tsha\u00b4, yan\u00b4-i-ma-tsha\u00b4, ha\u00b4, yan\u00b4-i-ma-tsha\u00b4\nyan\u00b4-i-ma-tsha\u00b4 ha\u00b4, yu\u00b4-te-no-win\u00b4 g\u0113\u00b4, h\u0113\u00b4 nin-de\u00b4-so-ne\u00b4--\u201cI am going\naway, I am going away, I am going away, to the village I walk\u201d--i.e.,\nthe village of the dead.\n\nThe person who desires to receive initiation into the Mid\u0113\u00b4wig\u00e2n, under\nsuch circumstances, impersonates Minab\u014d\u00b4zho, as he is believed to have\npenetrated the country of the abode of shadows, or ne\u00b4-ba-g\u012b\u00b4-zis--\u201cland\nof the sleeping sun.\u201d He, it is said, did this to destroy the \u201cGhost\nGambler\u201d and to liberate the many victims who had fallen into his power.\nTo be enabled to traverse this dark and dismal path, he borrowed of\nK\u014f-ko\u00b4-k\u014f-\u014d\u00b4--the owl--his eyes, and received also the services of\nw\u0113\u00b4-we-t\u0113\u00b4-si-w\u016dg--the firefly, both of which were sent back to the\nearth upon the completion of his journey. By referring to Pl. III, A,\nthe reference to this myth will be observed as pictorially represented\nin Nos. 110 to 114. No. 110 is the Mid\u0113\u00b4wig\u00e2n from which the traveler\nhas to visit the Dzhibai\u00b4 Mid\u0113\u00b4wig\u00e2n (No. 112) in the west. No. 113,\nrepresented as K\u014f-ko\u00b4-k\u014f-\u014d\u00b4--the owl--whose eyes enabled M\u012b\u00b4nab\u014d\u00b4zho to\nfollow the path of the dead (No. 114); the owl skin Mid\u0113\u00b4 sack is also\nsometimes used by Mid\u0113\u00b4 priests who have received their first degree in\nthis wise. The V-shaped characters within the circle at No. 111 denote\nthe presence of spirits at the Ghost Lodge, to which reference has been\nmade.\n\nThe presents which had been gathered as a gift or fee for the deceased\nare now produced and placed in order for transportation to the\nMid\u0113\u00b4wig\u00e2n, early on the following morning.\n\nThe Mid\u0113\u00b4 priests then depart, but on the next morning several of them\nmake their appearance to assist in clearing the Mid\u0113\u00b4wig\u00e2n of the dishes\nwhich had been left there over night, and to carry thither the robes,\nblankets, and other presents, and suspend them from the rafters. Upon\ntheir return to the candidate\u2019s wig\u00b4iwam, the Mid\u0113\u00b4 priests gather, and\nafter the candidate starts to lead the procession toward the Mid\u0113\u00b4wig\u00e2n,\nthe priests fall in in single file, and all move forward, the Mid\u0113\u00b4\npriests chanting the following words repeatedly, viz: Ki-e\u00b4-ne-kwo-t\u00e2\u00b4\nki-e\u00b4-ne-kwo-t\u00e2\u00b4, ha\u00b4, ha\u00b4, ha\u00b4, n\u014ds e\u00b4wi-e\u00b4, h\u0113\u00b4, ki\u00b4-na-ka\u00b4-ta-m\u016dn\u00b4\ndo-n\u00e2\u00b4-gan--\u201cI also, I also, my father, leave you my dish.\u201d\n\nThis is sung for the deceased, who is supposed to bequeath to his father\nhis dish, or other articles the names of which are sometimes added.\n\nThe procession continues toward and into the Mid\u0113\u00b4wig\u00e2n, passing around\nthe interior by the left side toward the west, north, and east to a\npoint opposite the space usually reserved for the deposit of goods,\nwhere the candidate turns to the right and stands in the middle of the\ninclosure, where he now faces the Mid\u0113\u00b4 post in the west. The members\nwho had not joined the procession, but who had been awaiting its\narrival, now resume their seats, and those who accompanied the candidate\nalso locate themselves as they desire, when the officiating priests\nbegin the ceremony as described in connection with the initiation for\nthe first degree after the candidate has been turned over to the chief\nby the preceptor.\n\nSometimes the mother of one who had been so dedicated to the Mid\u0113\u00b4wiwin\nis taken into that society, particularly when the father is absent or\ndead.\n\n\nINITIATION BY SUBSTITUTION.\n\nIt sometimes happens that a sick person can not be successfully treated\nby the Mid\u0113\u00b4, especially in the wig\u00b4iwam of the patient, when it becomes\nnecessary for the latter to be carried to the Mid\u0113\u00b4wig\u00e2n and the\nservices of the society to be held. This course is particularly followed\nwhen the sick person or the family can furnish a fee equivalent to the\ngift required for initiation under ordinary circumstances.\n\nIt is believed, under such conditions, that the evil man\u00b4id\u014ds can be\nexpelled from the body only in the sacred structure, at which place\nalone the presence of Ki\u00b4tshi Man\u00b4id\u014d may be felt, after invocation, and\nin return for his aid in prolonging the life of the patient the latter\npromises his future existence to be devoted to the practice and\nteachings of the Mid\u0113\u00b4wiwin. Before proceeding further, however, it is\nnecessary to describe the method pursued by the Mid\u0113\u00b4 priest.\n\nThe first administrations may consist of mashki\u00b4kiwab\u016b\u207f\u00b4, or medicine\nbroth, this being the prescription of the Mid\u0113\u00b4 in the capacity of\nmashki\u00b4kike\u00b4win\u012d\u00b4n\u012d, or herbalist, during which medication he resorts to\nincantation and exorcism, accompanying his song by liberal use of the\nrattle. As an illustration of the songs used at this period of the\nillness, the following is presented, the mnemonic characters being\nreproduced on Pl. XVI, C. The singing is monotonous and doleful, though\nat times it becomes animated and discordant.\n\n [Illustration]\n In\u00b4-do-n\u00e2-g\u00e2t in-da\u00b4-kwo-nan\n That which I live upon has been put on this dish by the spirit.\n [Ki\u00b4tshi Man\u00b4id\u014d provides the speaker with the necessary food for\n the maintenance of life. The dish, or feast, is shown by the\n concentric rings, the spirit\u2019s arm is just below it.]\n\n [Illustration]\n Mo\u00b4-ki-yan tshik\u00b4-ko-min\u00b4.\n I bring life to the people.\n [The speaker, as the impersonator of the sacred Otter, brings life.\n The Otter is just emerging from the surface of the water, as he\n emerged from the great salt sea before the \u00c2ni\u00b4shi-n\u00e2\u00b4beg, after\n having been instructed by Mi\u00b4nab\u014d\u00b4zho to carry life to them.]\n\n [Illustration]\n Ni\u00b4-no-m\u016bn\u00b4 mash-ki\u00b4-ki\n I can also take medicine from the lodge, or the earth\n [The Mid\u0113\u00b4\u2019s arm is reaching down to extract magic remedies from the\n earth. The four spots indicate the remedies, while the square figure\n denotes a hole in the ground.]\n\n [Illustration]\n Rest. During this interval the Mid\u0113\u00b4\u2019s thoughts dwell upon the sacred\n character of the work in which he is engaged.\n\n [Illustration]\n Ni\u00b4-nin-d\u0113\u00b4 in\u00b4-dai-yo\u00b4.\n It is all in my heart, the life.\n [The concentric circles indicates the m\u012b\u00b4gis, life, within the\n heart, the former showing radiating lines to denote its magic\n power.]\n\n [Illustration]\n M\u00b4bi-mo\u00b4-se-an-k\u012dnk\u00b4.\n The spirit saw me and sent me medicine from above.\n [The figure is that of Ki\u00b4tshi Man\u00b4id\u014d, who granted power to the\n speaker.]\n\n [Illustration]\n D\u014dn\u00b4-de-na mi-t\u012dz\u00b4-k\u016dnk.\n It is also on the trees, that from which I take life.\n [The tree bears \u201cmedicine\u201d which the speaker has at his command,\n and is enabled to use.]\n\nWhen the ordinary course of treatment fails to relieve the patient the\nfact is made known to the Mid\u0113\u00b4 priests and he is consequently taken\nto the Mid\u0113\u00b4wig\u00e2n and laid upon blankets so that part of his body may\nrest against the sacred mid\u0113\u00b4 stone. Associate Mid\u0113\u00b4 then attend,\nin consultation, with the Mid\u0113\u00b4-in-chief, the other members present\noccupying seats around the walls of the structure.\n\nThe accompanying lecture is then addressed to the sick person, viz:\n\n Mi-shosh\u00b4-y\u00e2-gwa\u00b4 ga\u00b4-a-nin-nan\u00b4 gi\u00b4-de-w\u0113n\u00b4-du-n\u016dn\n ne\u00b4-tun-ga\u00b4-da-da-we\u00b4-in man\u00b4-i-d\u014dm\u012b\u00b4-gis. Kit\u00b4-ti-m\u00e2\u00b4-g\u012d-si\n \u0113\u00b4-ni-dau\u00b4-\u00e2-ya-we\u00b4-y\u012dn o-ma\u00b4-e-n\u00e2\u00b4-sa-ba-b\u012dt b\u012b-\u012d-sha\u00b4-gaban\u00b4-d\u0115-a\n gi-bi\u00b4-sha-ban-da\u00b4-\u0115t na-p\u012dsh-k\u00e2-tshi-d\u014fsh ke\u00b4-a-y\u016b\u00b4-\u012dn-ki-go\n g\u014ft-t\u00e2-s\u014d-n\u0115n\u00b4, mi\u00b4-a-shi\u00b4-gwa-g\u014d-d\u012dn\u00b4-na-w\u00e2t\n dzhi-ma\u00b4-di-a-kad\u00b4-d\u014f-y\u014dn bi-m\u00e2-di-si-w\u012dn\u00b4.\n\nThe following is a free translation of the above:\n\n The time of which I spoke to you has now arrived, and you may deem it\n necessary to first borrow the sacred m\u012b\u00b4gis. Who are you that comes\n here as a supplicant? Sit down opposite to me, where I can see you and\n speak to you, and fix your attention upon me, while you receive life\n you must not permit your thoughts to dwell upon your present\n condition, but to support yourself against falling into despondency.\n\n Now we are ready to try him; now we are ready to initiate him.\n\nThe reference to borrowing a m\u012b\u00b4gis signifies that the patient may have\nthis mysterious power \u201cshot into his body\u201d where he lies upon the ground\nand before he has arrived at the place where candidates are properly\ninitiated; this, because of his inability to walk round the inclosure.\n\nThe last sentence is spoken to the assisting Mid\u0113\u00b4. The following song\nis sung, the mnemonic characters pertaining thereto being reproduced on\nPl. XVI, D.\n\n [Illustration]\n O-da\u00b4-pi-n\u016dng\u00b4-mung o\u00e2\u00b4-ki-wen\u00b4-dzhi man\u00b4-i-d\u014d\n we\u00b4-an-\u012d-win\u00b4-zhi-gu-s\u00e2n\u00b4.\n We are going to take the sacred medicine out of the ground.\n [The speaker refers to himself and the assistants as resorting\n to remedies adopted after consultation, the efficiency thereof\n depending upon their combined prayers. The arm is represented as\n reaching for a remedy which is surrounded by lines denoting soil.]\n\n [Illustration]\n We-a\u00b4-ki man\u00b4-i-d\u014d we-an-gw\u012ds\u00b4.\n The ground is why I am a spirit, my son.\n [The lower horizontal line is the earth, while the magic power which\n he possesses is designated by short vertical wavy lines which reach\n his body.]\n\n [Illustration]\n Rest.\n\n [Illustration]\n Nish\u00b4-u-we-ni-mi\u00b4-qu nish\u00b4-u-we-ni-mi\u00b4-qu we\u00b4-gi ma\u00b4-\u014f-dzhig\u00b4.\n The spirits have pity; the spirits have pity on me.\n [The Mid\u0113\u00b4 is supplicating the Mid\u0113\u00b4 spirits for aid in his wishes\n to cure the sick.]\n\n [Illustration]\n Kish\u00b4-u-we-ni-mi\u00b4-qu ki\u00b4-shi\u00b4-g\u016dng don\u00b4-dzhi-wa\u00b4-wa-m\u012dk.\n The spirits have pity on me; from on high I see you.\n [The sky is shown by the upper curved lines, beneath which the Mid\u0113\u00b4\n is raising his arm in supplication.]\n\n [Illustration]\n Man\u00b4-i-d\u014d\u00b4-\u00e2 ni\u00b4-o.\n My body is a spirit.\n [The Mid\u0113\u00b4 likens himself to the Bear Man\u00b4id\u014d, the magic powers of\n which are shown by the lines across the body and short strokes upon\n the back.]\n\n [Illustration]\n Pi-ne\u00b4-si-wi-\u00e2n\u00b4 ke-ke\u00b4-u-wi-an\u00b4.\n A little bird I am: I am the hawk.\n [Like the thunderer, he penetrates the sky in search of power and\n influence.]\n\n [Illustration]\n Man\u00b4-i-d\u014d\u00b4 nu\u00b4-tu wa\u00b4-kan.\n Let us hear the spirit.\n [The Ki\u00b4tshi Man\u00b4id\u014d is believed to make known his presence, and all\n are enjoined to listen for such intimation.]\n\n [Illustration]\n Ka\u00b4-nun-ta\u00b4-wa man\u00b4-i-d\u014d\u00b4 wi\u00b4-da-ku-\u0113\u00b4, h\u0113\u00b4, ki\u00b4-a-ha-m\u012b\u00b4.\n You might hear that he is a spirit.\n [The line on the top of the head signifies the person to be a\n superior being.]\n\n [Illustration]\n Ka\u00b4-ke-na gus-s\u00e2\u00b4 o\u00b4-mi-si\u00b4-n\u012b\u00b4 na\u00b4-\u0113n.\n I am afraid of all, that is why I am in trouble.\n [The Mid\u0113\u00b4 fears that life can not be prolonged because the evil\n man\u00b4id\u014ds do not appear to leave the body of the sick person. The\n arm is shown reaching for m\u012b\u00b4gis, or life, the strength of the\n speaker\u2019s, having himself received it four times, does not appear\n to be of any avail.]\n\nShould the patient continue to show decided symptoms of increased\nillness, the singing or the use of the rattle is continued until life is\nextinct, and no other ceremony is attempted; but if he is no worse after\nthe preliminary course of treatment, or shows any improvement, the first\nattendant Mid\u0113\u00b4 changes his songs to those of a more boastful character.\nThe first of these is as follows, chanted repeatedly and in a monotonous\nmanner, viz:\n\n A\u00b4-si-na\u00b4-bi-hu\u00b4-ya, a-si\u00b4-na\u00b4-b-hu\u00b4-ya.\n I have changed my looks, I have changed my looks.\n\n [This refers to the appearance of the Mid\u0113\u00b4 stone which it is\n believed absorbs some of the disease and assumes a change of color.]\n\n Nish\u00b4-a-we\u00b4n\u012b\u00b4, h\u016b\u00b4, g\u016b\u00b4, mi-d\u0113\u00b4, wug, a-ne\u00b4-ma-b\u012b\u00b4-tshig.\n The Mid\u0113\u00b4 have pity on me, those who are sitting around,\n and those who are sitting from us.\n\n [The last line refers to those Mid\u0113\u00b4 who are sitting, though absent\n from the Mid\u0113\u00b4wig\u00e2n.]\n\nThe following illustrates the musical rendering:\n\n [Music: 285_1]\n A-si-na-bi-h\u016d-i-ya, A-si-na-bi-h\u016d-i-ya, A-si-na-bi-h\u016d-i-ya h\u012da,\n A-si-na-bi-h\u016d-i-ya, A-si-na-bi-h\u016d-i-ya h\u012da.\n\n [Music: 285_2]\n Nish-a-wi-in-hu g\u016b, O-ko-mi-d\u0113-wog h\u0113,\n A-ne-ma-bi-tshig h\u0113, Nishawiinhu g\u016b,\n O-ko-mi-d\u0113-wog h\u0113, Nish-a-wi-ni-hu g\u016d O-ko-mi-d\u0113-wog h\u0113.\n\nAs the patient continues to improve the song of the Mid\u0113\u00b4 becomes more\nexpressive of his confidence in his own abilities and importance.\n\nThe following is an example in illustration, viz:\n\n Ni-ne\u00b4-ta-we-h\u0113\u00b4 wa-w\u00e2\u00b4-b\u00e2-ma\u00b4 man\u00b4-i-d\u014d, wa-w\u00e2\u00b4-b\u00e2-ma\u00b4.\n [I am the only one who sees the spirit, who sees the spirit.]\n Nin\u00b4-da-n\u012b-w\u012d-a, nin\u00b4-da-n\u012b\u00b4-w\u012d-a.\n I surpass him, I surpass him.\n [The speaker overcomes the malevolent man\u00b4id\u014d and causes him to take\n flight.]\n\n Na\u00b4-sa-ni-n\u0113n\u00b4-di-ya\u207f a-we\u00b4-si-y\u014fk\u00b4 no-gwe\u00b4-no\u00b4-w\u014fk.\n See how I act, beasts I shoot on the wing.\n [The signification of this is, that he \u201cshoots at them as they fly,\u201d\n referring to the man\u00b4id\u014ds as they escape from the body.]\n\nThe following is the musical notation of the above, viz:\n\n [Music: 285_3]\n Ni-ne-ta-we-h\u0113 wa-w\u00e2\u00b4b\u00e2-ma man-i-d\u014d wa-w\u00e2\u00b4-b\u00e2-ma man-i-d\u014d,\n Ni-ne-ta-we-h\u0113 wa-w\u00e2\u00b4-b\u00e2-ma man-i-d\u014d, wa-w\u00e2\u00b4-b\u00e2-ma man-i-d\u014d.\n\n [Music: 286_1]\n Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a,\n Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a,\n Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, h\u014d.\n\n [Music: 286_2]\n Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya,\n Awasiy\u014dk, Nogwenow\u014dk.\n\nIf the patient becomes strong enough to walk round the inclosure he is\nled to the western end and seated upon a blanket, where he is initiated.\nIf not, the m\u012b\u00b4gis is \u201cshot into his body\u201d as he reclines against the\nsacred stone, after which a substitute is selected from among the Mid\u0113\u00b4\npresent, who takes his place and goes through the remainder of the\ninitiation for him. Before proceeding upon either course, however,\nthe chief attendant Mid\u0113\u00b4 announces his readiness in the following\nmanner: Mi\u00b4-o-shi\u00b4-gwa, wi-kwod\u00b4-gi-o-w\u014fg\u00b4 ga-m\u00e2\u00b4-dzhi-a-ka\u00b4-d\u016dng\nbi-m\u00e2-di-si-w\u012dn\u00b4--\u201cNow we are ready to escape from this and to begin\nto watch life.\u201d This signifies his desire to escape from his present\nprocedure and to advance to another course of action, to the exercise\nof the power of giving life by transferring the sacred m\u012b\u00b4gis.\n\nThe remainder of the ceremony is then conducted as in the manner\ndescribed as pertains to the first degree of the Mid\u0113\u00b4wiwin.\n\n\nSUPPLEMENTARY NOTES.\n\nPICTOGRAPHY.\n\nBefore concluding, it may be of interest to refer in some detail to\nseveral subjects mentioned in the preceding pages. The mnemonic songs\nare in nearly every instance incised upon birch bark by means of a\nsharp-pointed piece of bone or a nail. The inner surface of the bark is\ngenerally selected because it is softer than the reverse. Bark for such\npurposes is peeled from the trunk during the spring months. On the right\nhand upper corner of Pl. XIX is reproduced a portion of a mnemonic song\nshowing characters as thus drawn. The specimen was obtained at White\nEarth, and the entire song is presented on Pl. XVI, C. A piece of bark\nobtained at Red Lake, and known to have been incised more than seventy\nyears ago, is shown on the right lower corner of Pl. XIX. The drawings\nare upon the outer surface and are remarkably deep and distinct. The\nleft hand specimen is from the last named locality, and of the same\nperiod, and presents pictographs drawn upon the inner surface.\n\n [Illustration: Plate XIX.\n Sacred Birch Bark Records.]\n\nIn a majority of songs the characters are drawn so as to be read from\nleft to right, in some from right to left, and occasionally one is found\nto combine both styles, being truly boustrophic. Specimens have been\nobtained upon which the characters were drawn around and near the margin\nof an oblong piece of bark, thus appearing in the form of an irregular\ncircle.\n\nThe pictographic delineation of ideas is found to exist chiefly among\nthe shamans, hunters, and travelers of the Ojibwa, and there does not\nappear to be a recognized system by which the work of any one person is\nfully intelligible to another. A record may be recognized as pertaining\nto the Mid\u0113\u00b4 ceremonies, as a song used when hunting plants, etc.; but\nit would be impossible for one totally unfamiliar with the record to\nstate positively whether the initial character was at the left or the\nright hand. The figures are more than simply mnemonic; they are\nideographic, and frequently possess additional interest from the fact\nthat several ideas are expressed in combination. Col. Garrick Mallery,\nU.S. Army, in a paper entitled \u201cRecently Discovered Algonkian\nPictographs,\u201d read before the American Association for the Advancement\nof Science, at Cleveland, 1888, expressed this fact in the following\nwords:\n\n It is desirable to explain the mode of using the Mid\u0113\u00b4 and other bark\n records of the Ojibwa and also those of other Algonkian tribes to be\n mentioned in this paper. The comparison made by Dr. E. B. Tylor of the\n pictorial alphabet to teach children \u201cA was an archer,\u201d etc., is not\n strictly appropriate in this case. The devices are not only mnemonic,\n but are also ideographic and descriptive. They are not merely invented\n to express or memorize the subject, but are evolved therefrom. To\n persons acquainted with secret societies a good comparison for the\n charts or rolls would be what is called the tressel board of the\n Masonic order, which is printed and published and publicly exposed\n without exhibiting any of the secrets of the order, yet is not only\n significant, but useful to the esoteric in assistance to their memory\n as to degrees and details of ceremony.\n\n A more general mode of explaining the so-called symbolism is by a\n suggestion that the charts of the order or the song of a myth should\n be likened to the popular illustrated poems and songs lately published\n in Harper\u2019s Magazine for instance, \u201cSally in our Alley,\u201d where every\n stanza has an appropriate illustration. Now, suppose that the text was\n obliterated forever, indeed the art of reading lost, the illustrations\n remaining, as also the memory to many persons of the ballad. The\n illustrations kept in order would supply always the order of the\n stanzas and also the general subject-matter of each particular stanza\n and the latter would be a reminder of the words. This is what the\n rolls of birch bark do to the initiated Ojibwa, and what Schoolcraft\n pretended in some cases to show, but what for actual understanding\n requires that all the vocables of the actual songs and charges of the\n initiation should be recorded and translated. This involves not only\n profound linguistic study, but the revelation of all the mysteries.\n In other instances the literation in the aboriginal language of the\n nonesoteric songs and stories and their translation is necessary to\n comprehend the devices by which they are memorized rather than\n symbolized. Nevertheless, long usage has induced some degree of\n ideography and symbolism.\n\n [Illustration: Plate XX.\n Sacred Bark Scroll and Contents.]\n\nOn Pl. XX are presented illustrations of several articles found in a\nMid\u0113\u00b4 sack which had been delivered to the Catholic priest at Red Lake\nover seventy years ago, when the owner professed Christianity and\nforever renounced (at least verbally) his pagan profession. The\ninformation given below was obtained from Mid\u0113\u00b4 priests at the above\nlocality. They are possessed of like articles, being members of the same\nsociety to which the late owners of the relics belonged. The first is a\nbirch-bark roll, the ends of which were slit into short strips, so as to\ncurl in toward the middle to prevent the escaping of the contents. The\nupper figure is that of the Thunder god, with waving lines extending\nforward from the eyes, denoting the power of peering into futurity. This\ncharacter has suggested to several Mid\u0113\u00b4 priests that the owner might\nhave been a Mid\u0113\u00b4-J\u0115s\u00b4sakk\u012bd\u00b4. This belief is supported by the actual\npractice pursued by this class of priests when marking their personal\neffects. The lower figure is that of a buffalo, as is apparent from the\npresence of the hump. Curiously enough both eyes are drawn upon one side\nof the head, a practice not often followed by Indian artists.\n\nThe upper of the four small figures is a small package, folded,\nconsisting of the inner sheet of birch-bark and resembling paper both in\nconsistence and color. Upon the upper fold is the outline of the Thunder\nbird. The next two objects represent small boxes made of pine wood,\npainted or stained red and black. They were empty when received, but\nwere no doubt used to hold sacred objects. The lowest figure of the four\nconsists of a bundle of three small bags of cotton wrapped with a strip\nof blue cloth. The bags contain, respectively, love powder, hunter\u2019s\nmedicine--in this instance red ocher and powdered arbor vit\u00e6 leaves--and\nanother powder of a brownish color, with which is mixed a small quantity\nof ground medicinal plants.\n\nThe roll of birch-bark containing these relics inclosed also the skin of\na small rodent (Spermophilus sp.?) but in a torn and moth-eaten\ncondition. This was used by the owner for purposes unknown to those who\nwere consulted upon the subject. It is frequently, if not generally,\nimpossible to ascertain the use of most of the fetiches and other sacred\nobjects contained in Mid\u0113\u00b4 sacks of unknown ownership, as each priest\nadopts his own line of practice, based upon a variety of reasons,\nchiefly the nature of his fasting dreams.\n\nFancy sometimes leads an individual to prepare medicine sticks that are\nof curious shape or bear designs of odd form copied after something of\nEuropean origin, as exemplified in the specimen illustrated on. Pl. XXI,\nNos. 1 and 2, showing both the obverse and reverse. The specimen is made\nof ash wood and measures about ten inches in length. On the obverse\nside, besides the figures of man\u00b4-id\u014ds, such as the Thunder bird, the\nserpent, and the tortoise, there is the outline of the sun, spots copied\nfrom playing cards, etc.; upon the reverse appear two spread hands, a\nbird, and a building, from the top of which floats the American flag.\nThis specimen was found among the effects of a Mid\u0113\u00b4 who died at Leech\nLake, Minnesota, a few years ago, together with effigies and other\nrelics already mentioned in another part of this paper.\n\nMUSIC.\n\nIn addition to the examples of Indian music that have been given,\nespecially the songs of shamans, it may be of interest to add a few\nremarks concerning the several varieties of songs or chants. Songs\nemployed as an accompaniment to dances are known to almost all the\nmembers of the tribe, so that their rendition is nearly always the same.\nSuch songs are not used in connection with mnemonic characters, as there\nare, in most instances, no words or phrases recited, but simply a\ncontinued repetition of meaningless words or syllables. The notes are\nthus rhythmically accentuated, often accompanied by beats upon the drum\nand the steps of the dancers.\n\nAn example of another variety of songs, or rather chants, is presented\nin connection with the reception of the candidate by the Mid\u0113\u00b4 priest\nupon his entrance into the Mid\u0113\u00b4wig\u00e2n of the first degree. In this\ninstance words are chanted, but the musical rendition differs with the\nindividual, each Mid\u0113\u00b4 chanting notes of his own, according to his\nchoice or musical ability. There is no set formula, and such songs, even\nif taught to others, are soon distorted by being sung according to the\ntaste or ability of the singer. The musical rendering of the words and\nphrases relating to the signification of mnemonic characters depends\nupon the ability and inspired condition of the singer; and as each Mid\u0113\u00b4\npriest usually invents and prepares his own songs, whether for\nceremonial purposes, medicine hunting, exorcism, or any other use, he\nmay frequently be unable to sing them twice in exactly the same manner.\nLove songs and war songs, being of general use, are always sung in the\nsame style of notation.\n\nThe emotions are fully expressed in the musical rendering of the several\nclasses of songs, which are, with few exceptions, in a minor key.\nDancing and war songs are always in quick time, the latter frequently\nbecoming extraordinarily animated and boisterous as the participants\nbecome more and more excited.\n\nMid\u0113\u00b4 and other like songs are always more or less monotonous, though\nthey are sometimes rather impressive, especially if delivered by one\nsufficiently emotional and possessed of a good voice. Some of the Mid\u0113\u00b4\npriests employ few notes, not exceeding a range of five, for all songs,\nwhile others frequently cover the octave, terminating with a final note\nlower still.\n\nThe statement has been made that one Mid\u0113\u00b4 is unable either to recite or\nsing the proper phrase pertaining to the mnemonic characters of a song\nbelonging to another Mid\u0113\u00b4 unless specially instructed. The\nrepresentation of an object may refer to a variety of ideas of a\nsimilar, though not identical, character. The picture of a bear may\nsignify the Bear man\u00b4id\u014d as one of the guardians of the society; it may\npertain to the fact that the singer impersonates that man\u00b4id\u014d; exorcism\nof the malevolent bear spirit may be thus claimed; or it may relate to\nthe desired capture of the animal, as when drawn to insure success for\nthe hunter. An Indian is slow to acquire the exact phraseology, which is\nalways sung or chanted, of mnemonic songs recited to him by a Mid\u0113\u00b4\npreceptor.\n\n [Illustration: Plate XXI.\n Mid\u0113\u00b4 Relics from Leech Lake.]\n\nAn exact reproduction is implicitly believed to be necessary, as\notherwise the value of the formula would be impaired, or perhaps even\ntotally destroyed. It frequently happens, therefore, that although an\nIndian candidate for admission into the M\u012bd\u0113\u00b4wiwin may already have\nprepared songs in imitation of those from which he was instructed,\nhe may either as yet be unable to sing perfectly the phrases relating\nthereto, or decline to do so because of a want of confidence. Under such\ncircumstances the interpretation of a record is far from satisfactory,\neach character being explained simply objectively, the true import being\nintentionally or unavoidably omitted. An Ojibwa named \u201cLittle\nFrenchman,\u201d living at Red Lake, had received almost continuous\ninstruction for three or four years, and although he was a willing and\nvaluable assistant in other matters pertaining to the subject under\nconsideration, he was not sufficiently familiar with some of his\npreceptor\u2019s songs to fully explain them. A few examples of such mnemonic\nsongs are presented in illustration, and for comparison with such as\nhave already been recorded. In each instance the Indian\u2019s interpretation\nof the character is given first, the notes in brackets being supplied in\nfurther explanation. Pl. XXII, A, is reproduced from a birch-bark song;\nthe incised lines are sharp and clear, while the drawing in general is\nof a superior character. The record is drawn so as to be read from right\nto left.\n\n [Illustration]\n From whence I sit.\n [The singer is seated, as the lines indicate contact with the\n surface beneath, though the latter is not shown. The short line\n extending from the mouth indicates voice, and probably signifies,\n in this instance, singing.]\n\n [Illustration]\n The big tree in the center of the earth.\n [It is not known whether or not this relates to the first\n destruction of the earth, when Mi\u00b4nab\u014d\u00b4zho escaped by climbing a\n tree which continued to grow and to protrude above the surface of\n the flood. One Mid\u0113\u00b4 thought it related to a particular medicinal\n tree which was held in estimation beyond all others, and thus\n represented as the chief of the earth.]\n\n [Illustration]\n I will float down the fast running stream.\n [Strangely enough, progress by water is here designated by\n footprints instead of using the outline of a canoe. The etymology of\n the Ojibwa word used in this connection may suggest footprints, as\n in the Delaware language one word for river signifies \u201cwater road,\u201d\n when in accordance therewith \u201cfootprints\u201d would be in perfect\n harmony with the general idea.]\n\n [Illustration]\n The place that is feared I inhabit, the swift-running stream I\n inhabit.\n [The circular line above the Mid\u0113\u00b4 denotes obscurity, i.e., he is\n hidden from view and represents himself as powerful and terrible to\n his enemies as the water monster.]\n\n [Illustration]\n You who speak to me.\n\n [Illustration]\n I have long horns.\n [The Mid\u0113\u00b4 likens himself to the water monster, one of the\n malevolent serpent man\u00b4id\u014ds who antagonize all good, as beliefs\n and practices of the Mid\u0113\u00b4wiwin.]\n\n [Illustration]\n A rest or pause.\n\n [Illustration]\n I, seeing, follow your example.\n\n [Illustration]\n You see my body, you see my body, you see my nails are worn off in\n grasping the stone.\n [The Bear man\u00b4id\u014d is represented as the type now assumed by the\n Mid\u0113\u00b4. He has a stone within his grasp, from which magic remedies\n are extracted.]\n\n [Illustration]\n You, to whom I am speaking.\n [A powerful Man\u00b4id\u014d\u00b4, the panther, is in an inclosure and to him the\n Mid\u0113\u00b4 addresses his request.]\n\n [Illustration]\n I am swimming--floating--down smoothly.\n [The two pairs of serpentine lines indicate the river banks, while\n the character between them is the Otter, here personated by the\n Mid\u0113\u00b4.]\n\n [Illustration]\n Bars denoting a pause.\n\n [Illustration]\n I have finished my drum.\n [The Mid\u0113\u00b4 is shown holding a Mid\u0113\u00b4 drum which he is making for use\n in a ceremony.]\n\n [Illustration]\n My body is like unto you.\n [The m\u012b\u00b4gis shell, the symbol of purity and the Mid\u0113\u00b4wiwin.]\n\n [Illustration]\n Hear me, you who are talking to me!\n [The speaker extends his arms to the right and left indicating\n persons who are talking to him from their respective places. The\n lines denoting speech--or hearing--pass through the speaker\u2019s head\n to exclaim as above.]\n\n [Illustration]\n See what I am taking.\n [The Mid\u0113\u00b4 has pulled up a medicinal root. This denotes his\n possessing a wonderful medicine and appears in the order of an\n advertisement.]\n\n [Illustration]\n See me, whose head is out of water.\n\n [Illustration: Plate XXII.\n Mnemonic Songs.]\n\nOn Pl. XXII, B, is presented an illustration reproduced from a piece of\nbirch bark owned by the preceptor of \u201cLittle Frenchman,\u201d of the import\nof which the latter was ignorant. His idea of the signification of the\ncharacters is based upon general information which he has received, and\nnot upon any pertaining directly to the record. From general appearances\nthe song seems to be a private record pertaining to the Ghost Society,\nthe means through which the recorder attained his first degree of the\nMid\u0113\u00b4wiwin, as well as to his abilities, which appear to be boastfully\nreferred to:\n\n [Illustration]\n I am sitting with my pipe.\n [Mid\u0113\u00b4 sitting, holding his pipe. He has been called upon to visit a\n patient, and the filled pipe is handed to him to smoke preparatory\n to his commencing the ceremony of exorcism.]\n\n [Illustration]\n I employ the spirit, the spirit of the owl.\n [This evidently indicates the Owl Man\u00b4id\u014d, which has been referred\n to in connection with the Red Lake Mide\u00b4 chart, Pl. III, No. 113.\n The Owl man\u00b4id\u014d is there represented as passing from the Mid\u0113\u00b4wig\u00e2n\n to the Dzhibai\u00b4 Mid\u0113\u00b4wig\u00e2n, and the drawings in that record and in\n this are sufficiently alike to convey the idea that the maker of\n this song had obtained his suggestion from the old Mid\u0113\u00b4 chart.]\n\n [Illustration]\n It stands, that which I am going after.\n [The Mid\u0113\u00b4, impersonating the Bear Man\u00b4id\u014d, is seeking a medicinal\n tree of which he has knowledge, and certain parts of which he\n employs in his profession. The two footprints indicate the direction\n the animal is taking.]\n\n [Illustration]\n I, who fly.\n [This is the outline of a Thunder bird, who appears to grasp in his\n talons some medical plants.]\n\n [Illustration]\n Ki\u00b4-bi-nan\u00b4 pi-zan\u00b4. Ki\u00b4binan\u00b4 is what I use, it flies like an arrow.\n [The Mid\u0113\u00b4\u2019s arm is seen grasping a magic arrow, to symbolize the\n velocity of action of the remedy.]\n\n [Illustration]\n I am coming to the earth.\n [A Man\u00b4id\u014d is represented upon a circle, and in the act of\n descending toward the earth, which is indicated by the horizontal\n line, upon which is an Indian habitation. The character to denote\n the sky is usually drawn as a curved line with the convexity above,\n but in this instance the ends of the lines are continued below,\n so as to unite and to complete the ring; the intention being, as\n suggested by several Mid\u0113\u00b4 priests, to denote great altitude above\n the earth, i.e., higher than the visible azure sky, which is\n designated by curved lines only.]\n\n [Illustration]\n I am feeling for it.\n [The Mid\u0113\u00b4 is reaching into holes in the earth in search of hidden\n medicines.]\n\n [Illustration]\n I am talking to it.\n [The Mid\u0113\u00b4 is communing with the medicine Man\u00b4id\u014d\u00b4 with the Mid\u0113\u00b4\n sack, which he holds in his hand. The voice lines extend from his\n mouth to the sack, which appears to be made of the skin of an Owl,\n as before noted in connection with the second character in this\n song.]\n\n [Illustration]\n They are sitting round the interior in a row.\n [This evidently signifies the Ghost Lodge, as the structure is drawn\n at right angles to that usually made to represent the Mid\u0113\u00b4wig\u00e2n,\n and also because it seems to be reproduced from the Red Lake chart\n already alluded to and figured in Pl. III, No. 112. The spirits or\n shadows, as the dead are termed, are also indicated by crosses in\n like manner.]\n\n [Illustration]\n You who are newly hung; you have reached half, and you are now full.\n [The allusion is to three phases of the moon, probably having\n reference to certain periods at which some important ceremonies\n or events are to occur.]\n\n [Illustration]\n I am going for my dish.\n [The speaker intimates that he is going to make a feast, the dish\n being shown at the top in the form of a circle; the footprints are\n directed toward, it and signify, by their shape, that he likens\n himself to the Bear man\u00b4id\u014d, one of the guardians of the Mid\u0113wiwin.]\n\n [Illustration]\n I go through the medicine lodge.\n [The footprints within the parallel lines denote his having passed\n through an unnamed number of degrees. Although the structure is\n indicated as being erected like the Ghost Lodge, i.e., north and\n south, it is stated that Mid\u0113wiwin is intended. This appears to be\n an instance of the non-systematic manner of objective ideagraphic\n delineation.]\n\n [Illustration]\n Let us commune with one another.\n [The speaker is desirous of communing with his favorite man\u00b4id\u014ds,\n with whom he considers himself on an equality, as is indicated by\n the anthropomorphic form of one between whom and himself the voice\n lines extend.]\n\nOn Figs. 36-39, are reproduced several series of pictographs from\nbirch-bark songs found among the effects of a deceased Mid\u0113\u00b4 priest, at\nLeech Lake. Reference to other relics belonging to the same collection\nhas been made in connection with effigies and beads employed by Mid\u0113\u00b4 in\nthe endeavor to prove the genuineness of their religion and profession.\nThese mnemonic songs were exhibited to many Mid\u0113\u00b4 priests from various\nportions of the Ojibwa country, in the hope of obtaining some\nsatisfactory explanation regarding the import of the several characters;\nbut, although they were pronounced to be \u201cGrand Medicine,\u201d no\nsuggestions were offered beyond the merest repetition of the name of the\nobject or what it probably was meant to represent. The direction of\ntheir order was mentioned, because in most instances the initial\ncharacter furnishes the guide. Apart from this, the illustrations are of\ninterest as exhibiting the superior character and cleverness of their\nexecution.\n\n [Illustration: Fig. 36.--Leech Lake Mid\u0113\u00b4 song.]\n\nThe initial character on Fig. 36 appears to be at the right hand upper\ncorner, and represents the Bear Man\u00b4id\u014d. The third figure is that of the\nMid\u0113\u00b4wiwin, with four man\u00b4id\u014ds within it, probably the guardians of the\nfour degrees. The owner of the song was a Mid\u0113\u00b4 of the second degree,\nas was stated in connection with his Mid\u0113\u00b4wi-gwas or \u201cmedicine chart,\u201d\nillustrated on Plate III, C.\n\n [Illustration: Fig. 37.--Leech Lake Mid\u0113\u00b4 song.]\n\nFig. 37 represents what appears to be a mishkiki or medicine song, as is\nsuggested by the figures of plants and roots. It is impossible to state\nabsolutely at which side the initial character is placed, though it\nwould appear that the human figure at the upper left hand corner would\nbe more in accordance with the common custom.\n\n [Illustration: Fig. 38.--Leech Lake Mid\u0113\u00b4 song.]\n\nFig. 38 seems to pertain to hunting, and may have been recognized as a\nhunter\u2019s chart. According to the belief of several Mid\u0113\u00b4, it is lead\nfrom right to left, the human figure indicating the direction according\nto the way in which the heads of the crane, bear, etc., are turned. The\nlower left hand figure of a man has five marks upon the breast, which\nprobably indicate m\u012b\u00b4gis spots, to denote the power of magic influence\npossessed by the recorder.\n\n [Illustration: Fig. 39.--Leech Lake Mid\u0113\u00b4 song.]\n\nThe characters on Fig. 39 are found to be arranged so as to read from\nthe right hand upper corner toward the left, the next line continuing to\nthe right and lastly again to the left, terminating with the figure of a\nMid\u0113\u00b4 with the m\u012b\u00b4gis upon his breast. This is interesting on account of\nthe boustrophic system of delineating the figures, and also because such\ninstances are rarely found to occur.\n\nDRESS AND ORNAMENTS.\n\nWhile it is customary among many tribes of Indians to use as little\nclothing as possible when engaged in dancing, either of a social or\nceremonial nature, the Ojibwa, on the contrary, vie with one another in\nthe attempt to appear in the most costly and gaudy dress attainable. The\nOjibwa Mid\u0113\u00b4 priests, take particular pride in their appearance when\nattending ceremonies of the Mid\u0113\u00b4 Society, and seldom fail to impress\nthis fact upon visitors, as some of the Dakotan tribes, who have adopted\nsimilar medicine ceremonies after the custom of their Algonkian\nneighbors, are frequently without any clothing other than the\nbreechcloth and moccasins, and the armlets and other attractive\nornaments. This disregard of dress appears, to the Ojibwa, as a\nsacrilegious digression from the ancient usages, and it frequently\nexcites severe comment.\n\nApart from facial ornamentation, of such design as may take the actor\u2019s\nfancy, or in accordance with the degree of which the subject may be a\nmember, the Mid\u0113\u00b4 priests wear shirts, trousers, and moccasins, the\nfirst two of which may consist of flannel or cloth and be either plain\nor ornamented with beads, while the latter are always of buckskin, or,\nwhat is more highly prized, moose skin, beaded or worked with colored\nporcupine quills.\n\nImmediately below each knee is tied a necessary item of an Ojibwa\u2019s\ndress, a garter, which consists of a band of beads varying in different\nspecimens from 2 to 4 inches in width, and from 18 to 20 inches in\nlength, to each end of which strands of colored wool yarn, 2 feet long,\nare attached so as to admit of being passed around the leg and tied in a\nbow-knot in front. These garters are made by the women in such patterns\nas they may be able to design or elaborate. On Pl. XXIII are\nreproductions of parts of two patterns which are of more than ordinary\ninterest, because of the symbolic signification of the colors and the\nprimitive art design in one, and the substitution of colors and the\nintroduction of modern designs in the other. The upper one consists of\ngreen, red, and white beads, the first two colors being in accord with\nthose of one of the degree posts, while the white is symbolical of the\nm\u012b\u00b4gis shell. In the lower illustration is found a substitution of color\nfor the preceding, accounted for by the Mid\u0113\u00b4 informants, who explained\nthat neither of the varieties of beads of the particular color desired\ncould be obtained when wanted. The yellow beads are substituted for\nwhite, the blue for green, and the orange and pink for red. The design\nretains the lozenge form, though in a different arrangement, and the\nintroduction of the blue border is adapted after patterns observed among\ntheir white neighbors. In the former is presented also what the Ojibwa\nterm the groundwork or type of their original style of ornamentation,\ni.e., wavy or gently zigzag lines. Later art work consists chiefly of\ncurved lines, and this has gradually become modified through instruction\nfrom the Catholic sisters at various early mission establishments until\nnow, when there has been brought about a common system of working upon\ncloth or velvet, in patterns, consisting of vines, leaves, and flowers,\noften exceedingly attractive though not aboriginal in the true sense of\nthe word.\n\n [Illustration: Plate XXIII.\n Mid\u0113\u00b4 Dancing Garters.]\n\nBands of flannel or buckskin, handsomely beaded, are sometimes attached\nto the sides of the pantaloons, in imitation of an officer\u2019s stripes,\nand around the bottom. Collars are also used, in addition to necklaces\nof claws, shells, or other objects.\n\nArmlets and bracelets are sometimes made of bands of beadwork, though\nbrass wire or pieces of metal are preferred.\n\nBags made of cloth, beautifully ornamented or entirely covered with\nbeads, are worn, supported at the side by means of a broad band or\nbaldric passing over the opposite shoulder. The head is decorated with\ndisks of metal and tufts of colored horse hair or moose hair and with\neagle feathers to designate the particular exploits performed by the\nwearer.\n\nFew emblems of personal valor or exploits are now worn, as many of the\nrepresentatives of the present generation have never been actively\nengaged in war, so that there is generally found only among the older\nmembers the practice of wearing upon the head eagle feathers bearing\nindications of significant markings or cuttings. A feather which has\nbeen split from the tip toward the middle denotes that the wearer was\nwounded by an arrow. A red spot as large as a silver dime painted upon a\nfeather shows the wearer to have been wounded by a bullet. The privilege\nof wearing a feather tipped with red flannel or horse hair dyed red is\nrecognized only when the wearer has killed an enemy, and when a great\nnumber have been killed in war the so-called war bonnet is worn, and may\nconsist of a number of feathers exceeding the number of persons killed,\nthe idea to be expressed being \u201ca great number,\u201d rather than a specific\nenumeration.\n\nAlthough the Ojibwa admit that in former times they had many other\nspecific ways of indicating various kinds of personal exploits, they now\nhave little opportunity of gaining such distinction, and consequently\nthe practice has fallen into desuetude.\n\nFUTURE OF THE SOCIETY.\n\nAccording to a treaty now being made between the United States\nGovernment and the Ojibwa Indians, the latter are to relinquish the\nseveral areas of land at present occupied by them and to remove to\nportions of the Red Lake and White Earth Reservations and take lands in\nseveralty. By this treaty about 4,000,000 acres of land will be ceded to\nthe Government, and the members of the various bands will become\ncitizens of the United States, and thus their tribal ties will be broken\nand their primitive customs and rites be abandoned.\n\nThe chief Mid\u0113\u00b4 priests, being aware of the momentous consequences of\nsuch a change in their habits, and foreseeing the impracticability of\nmuch longer continuing the ceremonies of so-called \u201cpagan rites,\u201d became\nwilling to impart them to me, in order that a complete description might\nbe made and preserved for the future information of their descendants.\n\nThere is scarcely any doubt that these ceremonies will still be secretly\nheld at irregular intervals; but under the watchful care of the national\nauthorities it is doubtful whether they will be performed with any\ndegree of completeness, and it will be but a comparatively short time\nbefore the Mid\u0113\u00b4wiwin will be only a tradition.\n\n\n\n\nINDEX.\n\n\nBirch-bark records and songs of the Mid\u0113\u00b4wiwin 286-289\n\nCalumet, ceremonial use of, among Algonkian tribes 153\nCross, use of, in Indian ceremonials 155\nCuchan population 188\n\nDress and ornaments used in Ojibwa dances 298, 299\nDzhe Manido, the guardian spirit of the Midewiwin 163, 166\nDzhibai midewig\u00e2n or \u201cGhost Lodge\u201d 278-281\n\nGatschet, A. S., acknowledgments to 143\nGhost Lodge ceremonies 278-281\nGinseng, Mide tradition relating to origin of 241, 242\nGrand Medicine Society. See Midewiwin.\n\nHawk-leg fetish, description and figure 220, 221\nHennepin, Louis, cited on practices of\n Algonkian medicine men 152, 154\nHennepin, Louis, cited on ceremonial use\n of Calumet by Algonkian tribes 153\n\u201cHunter\u2019s medicine\u201d of Midewiwin 221-223\nHunting, Mide \u201cmedicine\u201d practiced in 221-223\n\nJessakid class of Shamans, relative importance of 156\n practices of 157-158, 251-255\nJones, Peter, cited on medicine men of the Ojibwa 162\n cited on witchcraft beliefs of Ojibwa Indians 237\n cited on Ojibwa love charm or powder 258\nJugglery among Ojibwa Indians 276-277\n\nKitshi Manido, the principal Ojibwa deity 163\n\nLa Hontan, A. L. de D., cited on practices\n of Algonkian medicine men 151-152\nLeech Lake record, how obtained 171\nLove powder of Ojibwa Indians 258\n\nMagical practices of Midewiwin 205-206\nMallery, Garrick, cited on Schoolcraft\u2019s\n account of the Ojibwa hieroglyphs 156\n cited on Indian jugglery 276-277\n cited on character and use of Algonkian pictographs 287-288\nMarquette, Jaques, cited on practices of\n Algonkian medicine men 152-153\n cited on use of the cross in Indian ceremonials 155\nMedical prescriptions of the Midewiwin 197-201, 226, 241-242\nMedicine men, practices of,\n among Algonkian tribes 151, 152, 154, 159\nMid\u0113 class of Shamans, relative importance of 156\n how elected 160, 163-164\n charts of, described 165, 174-183, 185-187\n therapeutics of 197-202\nMid\u0113 Society. See Midewiwin.\nMidewig\u00e2n, or Grand Medicine Lodge,\n described 187-189, 224, 240, 255-257\nMidewiwin or Grand Medicine Society of the Ojibwa\n purposes of 151\n origin of 160\n degrees in 164\n records of 164-165\n ceremonies of first degree 189-224\n songs of 193-196, 202-203, 207-214, 216,\n 218-219, 227-230, 232-233, 239-240,\n 243-244, 246-251, 253-254, 259-261,\n 263-264, 266-273, 282-286, 289-297\n ceremony of initiation into 187-196, 202-286\n magical practices of 204-206\n ceremonies of second degree 224-240\n payments made to priests of 225\n use of tobacco in ceremonials of 231, 248-249\n drums used in ceremonies of 238\n ceremonies of third degree 240-255\n ceremonies of fourth degree 255-278\n initiation into, by substitution 281-286\n pictography of 286-289\n dress and ornaments used in dances of 298-299\n future of 299-300\nMigis (Indian charm or token),\n forms and uses of 191, 192, 215, 217-218, 220, 236, 251, 265\nMinabozho, an Ojibwa deity 166\nMusic of Midewiwin described 289-290\n\nOjibwa\n area inhabited by 149-150\n belief of, respecting spirits 163\n mythology of 163\n\nPictography of Midewiwin 286-289\nPlants used for medical purposes\n by the Midewiwin 197-201, 226, 241, 242\n\nRed Lake Mid\u0113 Chart described 165\n\nSchoolcraft, H. R., cited on Wabeno 156\n initiation into Mid\u0113wiwin 161\nShamans, classes of 156-159\nSikassige (Ojibwa Indian) furnishes account\n of origin of the Indians 172-173\nSikassige\u2019s explanation of Mille Lacs chart 174-181\nSongs used in ceremonies of the Midewiwin 193-196, 203-203,\n 207-214, 216, 218-219, 227-230, 232-233,\n 239-240, 243-244, 246-251, 253-254,\n 259-261, 263-264, 266-273, 282-286, 289-297\n mode of writing 286-289\n mode of singing described 289-290\nSorcerers, practice of, among Algonkian tribes 151, 152, 154\nSweat lodge of Midewiwin, use of 204, 258\n\nTherapeutics of the Mid\u00e9wiwin 197-201, 226, 241-242\nTobacco, use of, in ceremonies of the Mid\u00e9wiwin 231, 260, 262\n\nWabeno class of Shamans, relative importance of 156\n practices of 156-157\nWarren, W. W., cited on Society of the Mid\u0113 160-161, 162\n cited on Indian traditions 183-184\nWeather imploration of Midewiwin 207-209\n\n * * * * *\n * * * *\n * * * * *\n\nErrors and Anomalies noted by transcriber:\n\nVariant spellings (unchanged):\n\nOjibwa : Ojibway\n _throughout text_\nMan\u00b4ido(s) : Man\u00b4id\u014d(s)\n _throughout text_\nINDEX:\n _all spellings unchanged_\nsacred objects which Minab\u014d\u00b4zho had deposited\n _word is usually spelled \u201cMi\u00b4nab\u014d\u00b4zho\u201d_\nBefore proceeding further with the explanation of the Mide\u00b4\n _word is usually spelled \u201cMid\u0113\u00b4\u201d_\nThe bear going to the Mid\u0113\u00b4wigan\n _word is usually spelled \u201cMid\u0113\u00b4wig\u00e2n\u201d_\nThe chief priest then says to him, \u201c\u014c\u00b4mishga\u2018n\u201d--\u201cget up\u201d--which he does\n _the backward apostrophe in \u201c\u014c\u00b4mishga\u2018n\u201d occurs nowhere else in the\n text; it may be phonetic (glottal stop?) or an error_\nThe boy then narrated ... man\u00b4-i-d\u014d\u00b4 \u2018n-gi-g\u012dn\u00b4-o-a-m\u00e2k\n _the apostrophe in \u201c\u2018n-gi-g\u012dn\u00b4-o-a-m\u00e2k\u201d occurs nowhere else in the\n text; it may be phonetic (elision?) or an error_\n\nCorrections:\n\n[Footnote 11]\nHistory of the Ojebway Indians, London [1843(?)]\n _question mark and brackets in original_\nthe Mid\u0113\u00b4wiwin was at that time held annually\n _text reads \u201cMid\u00ea\u00b4wiwin\u201d (circumflex for macron)_\nshall guard it during the night\n _text reads \u201cshal\u201d_\ncalling upon the other Man\u00b4id\u014ds to join him\n _text reads \u201cto to\u201d at line break_\nThis wig\u00b4iwam is dome-shaped measures about 10 feet in diameter\n _so in original: \u201cand measures\u201d, \u201cmeasuring\u201d?_\nshooting the m\u012b\u00b4gis (see Fig. 15) is explained on page 215\n _text reads \u201cpage 192\u201d (page number of Fig. 15)_\nat the time during which the investigations were made\n _text reads \u201cinvestiga/gations\u201d at line break_\nThe short zigzag lines signifying magic influence\n _text reads \u201csigzag\u201d_\nThe lines extending downward from the eye signifies weeping\n _so in original_\nin this place he shall be Raised again\n _text (two-line gloss) reads \u201cin this he shall / be place\u201d_\n(the second-degree m\u012b\u00b4gis)\n _text reads \u201cm\u00ec\u00b4gis\u201d_\nthe illustration in Pl. XIV, A, is a reproduction of the original\n _text reads \u201cPl. XVII, A\u201d_\nthe following Mid\u0113\u00b4 song, represented pictorially, also on Pl. XIV, B\n _text reads \u201cPl. XVII, B\u201d_\na three-lobed apex, as shown in Fig. 4\n _text reads \u201cFig. 3\u201d_\nsouth and east of the Mid\u0113\u00b4wig\u00e2n, as shown in Fig. 35\n _text reads \u201cFig. 30\u201d_\nThese mnemonic songs were exhibited\n _text reads \u201cmenmonic\u201d_\n\nPunctuation:\n\nAll brackets, except those used for [Illustration] and similar tags,\n are in the original.\nprinciples of magic and incantations.\u201d\n _close quote missing_\n(or, as we have learned to term it, \u201cGrand Medicine,\u201d)\n _close parenthesis missing_\nplace the body on the ground in the middle of the wig\u00b4iwam.\u201d\n _close quote missing_\nLong-sand-bar-beneath-the-surface (No. 15)\n _printed \u201cbeneath/ the\u201d (no hyphen at line break)_\n\u201cOur forefathers were living\n _open quote missing (passage is quote within block quote)_\nWe\u00b4-gi-kw\u014d\u00b4 K\u0115-m\u012b\u00b4-n\u012d-nan\u00b4?\n _text ends \u201c.?\u201d_\n\u201cHe, the chief spirit of the Mid\u0113\u00b4 Society\n _open quote missing (passage is quote within block quote)_","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","tradition":"scripture-revelation","translated_text":null,"word_count":65001}