THE OJIBWA. (continued 2)

Fourth degree.—The forehead and left side of the face, from the outer canthus of the eye downward, is painted green; four spots of vermilion are made with the tip of the finger upon the forehead and four upon the green surface of the left cheek. In addition to this, the plumes of the golden eagle, painted red, are worn upon the head and down the back. This form of decoration is not absolutely necessary, as the expense of the “war bonnet” places it beyond the reach of the greater number of persons.

Before proceeding further with the explanation of the Mide´ records it may be of interest to quote the traditions relative to the migration of the Ani´shinâ´bēg, as obtained by Mr. Warren previous to 1853. In his reference to observing the rites of initiation he heard one of the officiating priests deliver “a loud and spirited harangue,” of which the following words12 caught his attention:

“Our forefathers were living on the great salt water toward the rising sun, the great Megis (seashell) showed itself above the surface of the great water and the rays of the sun for a long time period were reflected from its glossy back. It gave warmth and light to the An-ish-in-aub-ag (red race). All at once it sank into the deep, and for a time our ancestors were not blessed with its light. It rose to the surface and appeared again on the great river which drains the waters of the Great Lakes, and again for a long time it gave life to our forefathers and reflected back the rays of the sun. Again it disappeared from sight and it rose not till it appeared to the eyes of the An-ish-in-aub-ag on the shores of the first great lake. Again it sank from sight, and death daily visited the wigiwams of our forefathers till it showed its back and reflected the rays of the sun once more at Bow-e-ting (Sault Ste. Marie). Here it remained for a long time, but once more, and for the last time, it disappeared, and the An-ish-in-aub-ag was left in darkness and misery, till it floated and once more showed its bright back at Mo-ning-wun-a-kaun-ing (La Pointe Island), where it has ever since reflected back the rays of the sun and blessed our ancestors with life, light, and wisdom. Its rays reach the remotest village of the widespread Ojibways.” As the old man delivered this talk he continued to display the shell, which he represented as an emblem of the great megis of which he was speaking.

A few days after, anxious to learn the true meaning of this allegory, ***I requested him to explain to me the meaning of his Me-da-we harangue.

After filling his pipe and smoking of the tobacco I had presented he proceeded to give me the desired information, as follows:

“My grandson,” said he, “the megis I spoke of means the Me-da-we religion. Our forefathers, many string of lives ago, lived on the shores of the great salt water in the east. Here, while they were suffering the ravages of sickness and death, the Great Spirit, at the intercession of Man-a-bo-sho, the great common uncle of the An-ish-in-aub-ag, granted them this rite, wherewith life is restored and prolonged. Our forefathers moved from the shores of the great water and proceeded westward.

“The Me-da-we lodge was pulled down, and it was not again erected till our forefathers again took a stand on the shores of the great river where Mo-ne-aung (Montreal) now stands.

“In the course of time this town was again deserted, and our forefathers, still

“Again these rites were forgotten, and the Me-da-we lodge was not built till the Ojibways found themselves congregated at Bow-e-ting (outlet of Lake Superior), where it remained for many winters. Still the Ojibways moved westward, and for the last time the Me-da-we lodge was erected on the island of La Pointe, and here, long before the pale face appeared among them, it was practiced in its purest and most original form. Many of our fathers lived the full term of life granted to mankind by the Great Spirit, and the forms of many old people were mingled with each rising generation. This, my grandson, is the meaning of the words you did not understand; they have been repeated to us by our fathers for many generations.”

In the explanation of the chart obtained at Red Lake, together with the tradition, reference to the otter, as being the most sacred emblem of society, is also verified in a brief notice of a tradition by Mr. Warren,13 as follows:

There is another tradition told by the old men of the Ojibway village of Fond du Lac, Lake Superior, which tells of their former residence on the shores of the great salt water. It is, however, so similar in character to the one I have related that its introduction here would only occupy unnecessary space. The only difference between the two traditions is that the otter, which is emblematical of one of the four Medicine Spirits who are believed to preside over the Midawe rites, is used in one in the same figurative manner as the seashell is used in the other, first appearing to the ancient An-ish-in-aub-ag from the depths of the great salt water, again on the river St. Lawrence, then on Lake Huron at Sault Ste. Marie, again at La Pointe, but lastly at Fond du Lac, or end of Lake Superior, where it is said to have forced the sand bank at the mouth of the St. Louis River. The place is still pointed out by the Indians where they believe the great otter broke through.

It is affirmed by the Indians that at Sault Ste. Marie some of the Ojibwa separated from the main body of that tribe and traversed the country along the northern shore of Lake Superior toward the west. These have since been known of as the “Bois Forts” (hardwood people or timber people), other bands being located at Pigeon River, Rainy Lake, etc. Another separation occurred at La Pointe, one party going toward Fond du Lac and westward to Red Lake, where they claim to have resided for more than three hundred years, while the remainder scattered from La Pointe westward and southwestward, locating at favorable places throughout the timbered country. This early dismemberment and long-continued separation of the Ojibwa nation accounts, to a considerable extent, for the several versions of the migration and the sacred emblems connected with the Midē´wiwin, the northern bands generally maintaining their faith in favor of the Otter as the guide, while the southern bodies are almost entirely supporters of the belief in the great mī´gis.

On account of the independent operations of the Midē´ priests in the various settlements of the Ojibwa, and especially because of the slight intercourse between those of the northern and southern divisions of the nation, there has arisen a difference in the pictographic

Fig. 6.—Birch-bark record, from White Earth.

The tradition relating to Mi´nabō´zho and the sacred objects received from Ki´tshi Man´idō for the Ani´shinâ´bēg is illustrated in Fig. 6, which is a reproduction of a chart preserved at White Earth. The record is read from left to right. No. 1 represents Mi´nabō´zho, who says of the adjoining characters representing the members of the Midē´wiwin: “They are the ones, they are the ones, who put into my heart the life.” Mi´nabō´zho holds in his left hand the sacred Midē´ sack, or pin-ji´-gu-sân´. Nos. 2 and 3 represent the drummers. At the sound of the drum all the Midē´ rise and become inspired, because Ki´tshi Man´idō is then present in the wig´iwam. No. 4 denotes that women also have the privilege of becoming members of the Midē´wiwin. The figure holds in the left hand the Midē´ sack, made of a snake skin. No. 5 represents the Tortoise, the guardian spirit who was the giver of some of the sacred objects used in the rite. No. 6, the Bear, also a benevolent Man´idō, but not held in so great veneration as the Tortoise. His tracks are visible in the Midē´wiwin. No. 7, the sacred Midē´ sack or pin-ji´-gu-sân´, which contains life, and can be used by the Midē´ to prolong the life of a sick person. No. 8 represents a Dog, given by the Midē´ Man´idōs to Mi´nabō´zho as a companion.

Such was the interpretation given by the owner of the chart, but the informant was unconsciously in error, as has been ascertained not only from other Midē´ priests consulted with regard to the true meaning, but also in the light of later information and research in the exemplification of the ritual of the Midē´wiwin.

Mi´nabō´zho did not receive the rite from any Midē´ priests (Nos. 2 and 5), but from Ki´tshi Man´idō. Women are not mentioned in any of the earlier traditions of the origin of the society, neither was the dog given to Mi´nabō´zho, but Mi´nabō´zho gave it to the Ani´shinâ´bēg.

The chart, therefore, turns out to be a mnemonic song similar to others to be noted hereafter, and the owner probably copied it from

Fig. 7.—Birch-bark record, from Red Lake.

Fig. 8.—Birch-bark record, from Red Lake.

Two similar and extremely old birch-bark mnemonic songs were found in the possession of a Midē´ at Red Lake. The characters upon these are almost identical, one appearing to be a copy of the other. These are reproduced in Figs. 7 and 8. By some of the Midē´ Esh´gibō´ga takes the place of Mi´nabō´zho as having originally received the Midē´wiwin from Ki´tshi Man´idō, but it is believed that the word is a synonym or a substitute based upon some reason to them inexplicable. These figures were obtained in 1887, and a brief explanation of them given in the American Anthropologist.14 At that time I could obtain but little direct information from the owners of the records, but it has since been ascertained that both are mnemonic songs pertaining to Mi´nabō´zho, or rather Eshgibō´ga, and do not form a part of the sacred records of the Midē´wiwin, but simply the pictographic representation of the possibilities and powers of the alleged religion. The following explanation of Figs. 7 and 8 is reproduced from the work just cited. A few annotations and corrections are added. The numbers apply equally to both illustrations:

No. 1, represents Esh´gibō´ga, the great uncle of the Ani´shinâ´bēg, and receiver of the Midē´wiwin.

No. 2, the drum and drumsticks used by Esh´gibō´ga.

No. 3, a bar or rest, denoting an interval of time before the song is resumed.

No. 4, the pin-ji´-gu-sân´ or sacred Midē´ sack. It consists of an otter skin, and is the mī´gis or sacred symbol of the Midē´wigân.

No. 5. a Midē´ priest, the one who holds the mī´gis while chanting the Midē´ song in the Midē´wigân. He is inspired, as indicated by the line extending from the heart to the mouth.

No. 7, is a woman, and signifies that women may also be admitted to the Midē´wiwin.

No. 8, a pause or rest.

No. 9, a snake-skin pin-ji´-gu-sân´ possessing the power of giving life. This power is indicated by the lines radiating from the head, and the back of the skin.

No. 10, represents a woman.

No. 11, is another illustration of the mī´gis, or otter.

No. 12, denotes a priestess who is inspired, as shown by the line extending from the heart to the mouth in Fig. 7, and simply showing the heart in Fig. 6. In the latter she is also empowered to cure with magic plants.

No. 13, in Fig. 7, although representing a Midē´ priest, no explanation was given.

Fig. 9.— Esh´gibō´ga.

Fig. 9 is presented as a variant of the characters shown in No. 1 of Figs. 7 and 8. The fact that this denotes the power of curing by the use of magic plants would appear to indicate an older and more appropriate form than the delineation of the bow and arrows, as well as being more in keeping with the general rendering of the tradition.

MIDĒ´WIGÂN.

Initiation into the Midē´wiwin or Midē´ Society is, at this time, performed during the latter part of summer. The ceremonies are performed in public, as the structure in which they are conducted is often loosely constructed of poles with intertwined branches and leaves, leaving the top almost entirely exposed, so that there is no difficulty in observing what may transpire within. Furthermore, the ritual is unintelligible to the uninitiated, and the important part of the necessary information is given to the candidate in a preceptor’s wig´iwam.

To present intelligibly a description of the ceremonial of initiation as it occurred at White Earth, Minnesota, it will be necessary to first describe the structure in which it occurs, as well as the sweat lodge with which the candidate has also to do.

Fig. 10.— Diagram of Midē´wigân of the first degree.

The Midē´wigân, i.e., Midē´wig´iwam, or, as it is generally designated “Grand Medicine Lodge,” is usually built in an open grove or clearing; it is a structure measuring about 80 feet in length by 20 in width, extending east and west with the main entrance toward that point of the compass at which the sun rises. The walls consist of poles and saplings from 8 to 10 feet high, firmly planted in the ground, wattled with short branches and twigs with leaves. In the east and west walls are left open spaces, each about 4 feet wide, Fig. 10 represents a ground plan of the Midē´wigân, while Fig. 11 shows an interior view. Saplings thrown across the top of the structure serve as rafters, upon which are laid branches with leaves, and pieces of bark, to sufficiently shade the occupants from the rays of the sun. Several saplings extend across the inclosure near the top, while a few are attached to these so as to extend longitudinally, from either side of which presents of blankets, etc., may be suspended. About 10 feet from the main entrance a large flattened stone, measuring more than a foot in diameter, is placed upon the ground. This is used when subjecting to treatment a patient; and at a corresponding distance from the western door is planted the sacred Midē´ post of cedar, that for the first degree being about 7 feet in height and 6 or 8 inches in diameter. It is painted red, with a band of green 4 inches wide around the top. Upon the post is fixed the stuffed body of an owl. Upon that part of the floor midway between the stone and the Midē´ post is spread a blanket, upon which the gifts and presents to the society are afterward deposited. A short distance from each of the outer angles of the structure are planted cedar or pine trees, each about 10 feet in height.

Fig. 11.—Interior of Midē´wigân.

This wig´iwam is dome-shaped measures about 10 feet in diameter and 6 feet high in the middle, with an opening at the top which can be readily covered with a piece of bark. The framework of the structure consists of saplings stuck into the ground, the tops being bent over to meet others from the opposite side. Other thin saplings are then lashed horizontally to the upright ones so as to appear like hoops, decreasing in size as the summit is reached. They are secured by using strands of basswood bark. The whole is then covered with pieces of birchbark—frequently the bark of the pine is used—leaving a narrow opening on the side facing the Midē´wigân, which may be closed with an adjustable flap of bark or blankets.

The space between the Midē´wigân and the sweat lodge must be kept clear of other temporary shelters, which might be placed there by some of the numerous visitors attending the ceremonies.

FIRST DEGREE.

PREPARATORY INSTRUCTION.

When the candidate’s application for reception into the Midē´wiwin has been received by one of the officiating priests, he calls upon the three assisting Midē´, inviting them to visit him at his own wig´iwam at a specified time. When the conference takes place, tobacco, which has been previously furnished by the candidate, is distributed and a smoke offering made to Ki´tshi Man´idō, to propitiate his favor in the deliberations about to be undertaken. The host then explains the object of the meeting, and presents to his auditors an account of the candidate’s previous life; he recounts the circumstances of his fast and dreams, and if the candidate is to take the place of a lately deceased son who had been prepared to receive the degree, the fact is mentioned, as under such circumstances the forms would be different from the ordinary method of reception into the society. The subject of presents and gifts to the individual members of the society, as well as those intended to be given as a fee to the officiating priests, is also discussed; and lastly, if all things are favorable to the applicant, the selection of an instructor or preceptor is made, this person being usually appointed from among these four priests.

When the conference is ended the favorable decision is announced to the applicant, who acknowledges his pleasure by remitting to each of the four priests gifts of tobacco. He is told what instructor would be most acceptable to them, when he repairs to the wig´iwam of the person designated and informs him of his wish and the decision of the Midē´ council.

The designated preceptor arranges with his pupil to have certain days upon which the latter is to call and receive instruction and acquire Fig. 12 a) differs from the drum commonly used in dances (Fig. 12 b) in the fact that it is cylindrical, consisting of an elongated kettle or wooden vessel, or perhaps a section of the hollow trunk of a tree about 10 inches in diameter and from 18 to 20 inches in length, over both ends of which rawhide is stretched while wet, so that upon drying the membrane becomes hard and tense, producing, when beaten, a very hard, loud tone, which may be heard at a great distance.

Fig. 12.—Ojibwa drums.

Frequently, however, water is put into the bottom of the drum and the drum-head stretched across the top in a wet state, which appears to intensify the sound very considerably.

The peculiar and special properties of the drum are described to the applicant; that it was at first the gift of Ki´tshi Man´idō, who gave it through the intercession of Mi´nabō´zho; that it is used to invoke the presence of the Midē´ Man´idōs, or sacred spirits, when seeking

Fig. 13.— Midē´ rattle. Fig. 14.— Midē´ rattle.

The properties of the rattle are next enumerated and recounted, its origin is related, and its uses explained. It is used at the side of a patient and has even more power in the expulsion of evil demons than the drum. The rattle is also employed in some of the sacred songs as an accompaniment, to accentuate certain notes and words. There are two forms used, one consisting of a cylindrical tin box filled with grains of corn or other seeds (Fig. 13), the other being a hollow gourd also filled with seed (Fig. 14). In both of these the handle passes entirely through the rattle case.

In a similar manner the remaining gifts of Mi´nabō´zho are instanced and their properties extolled.

The mī´gis, a small white shell (Cypræa moneta L.) is next extracted from the Midē´ sack, or pinji´gusân´. This is explained as being the sacred emblem of the Midē´wiwin, the reason therefor being given in the account of the several traditions presented in connection with Pls. III, IV, and VIII. This information is submitted in parts, so that the narrative of the history connected with either of the records is extended over a period of time to suit the preceptor’s plans and purposes. The ceremony of shooting the mī´gis (see Fig. 15) is explained on page 215.

Fig. 15.—Shooting the mī´gis.

As time progresses the preceptor instructs his pupil in Midē´ songs, i.e., he sings to him songs which form a part of his stock in trade, and which are alleged to be of service on special occasions, as when searching for medicinal plants, hunting, etc. The pupil thus acquires a comprehension of the method of preparing and reciting songs, which information is by him subsequently put to practical use in the composition and preparation of his own songs, the mnemonic characters employed being often rude copies of those observed upon the charts of his preceptor, but the arrangement thereof being original.

It is for this reason that a Midē´ is seldom, if ever, able to recite correctly any songs but his own, although he may be fully aware of the character of the record and the particular class of service in which it may be employed. In support of this assertion several songs obtained at Red Lake and imperfectly explained by “Little Frenchman” and “Leading Feather,” are reproduced in Pl. XXII, A B, page 292.

IX, A, B, C. The initial mnemonic characters pertaining to each word or phrase of the original text are repeated below in regular order with translations in English, together with supplemental notes explanatory of the characters employed. The musical notation is not presented, as the singing consists of a monotonous repetition of four or five notes in a minor key; furthermore, a sufficiently clear idea of this may be formed by comparing some of the Midē´ songs presented in connection with the ritual of initiation and preparation of medicines. The first of the songs given herewith (Pl. IX, A) pertains to a request to Ki´tshi Man´idō that clear weather may be had for the

Each of the phrases is repeated before advancing to the next, as often as the singer desires and in proportion to the amount of reverence and awe with which he wishes to impress his hearer. There is usually a brief interval between each of the phrases, and a longer one at the appearance of a vertical line, denoting a rest, or pause. One song may occupy, therefore, from fifteen minutes to half an hour.

Plate IX.a. Mnemonic Song.

Ki-ne´-na-wi´-´in mani´-i-dō´-ye-win. I rock you, you that are a spirit. [A midē’s head, the lines denoting voice or speech—i.e., singing of sacred things, as the loops or circles at the ends of each line indicate.]

Kí-zhĭk-ki-wĭn´-da-mūn´. The sky I tell you. [The otter skin medicine sack, and arm reaching to procure something therefrom.]

O-we-nen´; hwīn´. Who is it, who? The mī´gis shell; the sacred emblem of the Midē´wiwin.

Wi´-dzhĭ-i-nan´. The man helping me. A man walking, the Midē´ Man´idō or Sacred Spirit.

Nu-waⁿ´-ni-ma´na nin-guĭs´? Have I told the truth to my son? The bear going to the Midē´wigan and takes with him life to the Ani´shinâ´bēg.

Rest.

Ni´-nīn-dē´, ĕ´, ō´, ya´. My heart, I am there (in the fullness of my heart). My heart; knows all Midē´ secrets, sensible one.

A´-ni-na´-nĕsh-mi´-ĭ-an ni´-na´-wĭ-tō´. I follow with my arms. Arms extended to take up “medicine” or Midē´ secrets.

Man´-i-dō´-wi-an´ nĭ-me´-shine´-mi´-an. Knowledge comes from the heart, the heart reaches to sources of “medicine” in the earth. [A Midē´ whose heart’s desires and knowledge extend to the secrets of the earth. The lines diverging toward the earth denote direction.]

We´-gi-kwō´ Kĕ-mī´-nĭ-nan´? From whence comes the rain? The power of making a clear sky, i.e., weather.

Mi-shŏk´ kwōt´, dzhe-man´-i-dō´-yan. The sky, nevertheless, may be clear, Good Spirit. Giving life to the sick; Dzhe Man´idō handing it to the Midē´.

Wi´-ka-ka-nŭn´-ĕ-nan. Very seldom I make this request of you. The Good Spirit filling the body of the supplicant with knowledge of secrets of the earth.

In the following song (Pl. IX, B), the singer relates to the candidate the gratitude which he experiences for the favors derived from the Good Spirit; he has been blessed with knowledge of plants and other sacred objects taken from the ground, which knowledge has been derived by his having himself become a member of the Midē´wiwin, and hence urges upon the candidate the great need of his also continuing in the course which he has thus far pursued.

Plate IX.b. Mnemonic Song.

Na-witsh´-tshi na-kŭm´-i-en a-na´-pi-aⁿ´? When I am out of hearing, where am I? The lines extending from the ears denote hearing; the arms directed toward the right and left, being the gesture of negation, usually made by throwing the hands outward and away from the front of the body.

We´-nen-ne´ en´-da-yan. In my house, I see. Sight is indicated by the lines extending from the eyes; the horns denote superiority of the singer.

Mo-kī´-yan-na´-a-witsh´-i-gūm´-mi. When I rise it gives me life, and I take it. The arm reaches into the sky to receive the gifts which are handed down by the Good Spirit. The short transverse line across the forearm indicates the arch of the sky, this line being an abbreviation of the curve usually employed to designate the same idea.

Wen´-dzhi-ba´-pi-aⁿ´. The reason why I am happy. Asking the Spirit for life, which is granted. The singer’s body is filled with the heart enlarged, i.e., fullness of heart, the lines from the mouth denoting abundance of voice or grateful utterances—singing.

Rest.

Zha´-zha-bui´-ki-bi-nan´ wig´-ĕ-wâm´. The Spirit says there is plenty of “medicine” in the Midē´ wig´iwam. [Two superior spirits, Ki´tshi Man´idō and Dzhe Man´idō, whose bodies are surrounded by “lines of sacredness,” tell the Midē´ where the mysterious remedies are to be found. The vertical waving lines are the lines indicating these communications; the horizontal line, at the bottom, is the earth’s surface.]

Ya-hō´-hon-ni´-yŏ. The Spirit placed medicine in the ground, let us take it. The arm of Ki´tshi Man´idō put into the ground sacred plants, etc., indicated by the spots at different horizons in the earth. The short vertical and waving lines denote sacredness of the objects.

Ní-wo´-we-nī´-nan ki´-bi-do-naⁿ´. I am holding this that I bring to you. The singer sits in the Midē´wiwin, and offers the privilege of entrance, by initiation, to the hearer.

Midē´ nĭ-ka´-năk kish´-o-wĕ´-ni-mĭ-ko´. I have found favor in the eyes of my midē´ friends. The Good Spirit has put life into the body of the singer, as indicated by the two mysterious arms reaching towards his body, i.e., the heart, the seat of life.

In the following song (Pl. IX, C), the preceptor appears to feel satisfied that the candidate is prepared to receive the initiation, and therefore tells him that the Midē´ Man´idō announces to him the assurance. The preceptor therefore encourages his pupil with promises of the fulfillment of his highest desires.

Plate IX.c. Mnemonic Song.

Ba´-dzhĭ-ke´-o gi´-mand ma-bis´-in-dâ´-ă. I hear the spirit speaking to us. The Midē´ singer is of superior power, as designated by the horns and apex upon his head. The lines from the ears indicate hearing.

Kwa-yăk´-in dī´-sha in-dâ´-yaⁿ. I am going into the medicine lodge. The Midē´wigân is shown with a line through it to signify that he is going through it, as in the initiation.

Kwe´-tshĭ-ko-wa´-ya ti´-na-man. I am taking (gathering) medicine to make me live. The discs indicate sacred objects within reach of the speaker.

O´-wi-yo´-in en´-do-ma mâk´-kwin-ĕn´-do-ma´. I give you medicine, and a lodge, also. The Midē´, as the personator of Makwa´ Man´idō, is empowered to offer this privilege to the candidate.

O-wē´-nĕn bĕ-mī´-sĕt. I am flying into my lodge. Represents the Thunder-Bird, a deity flying into the arch of the sky. The short lines denote the (so-called spirit lines) abode of spirits or Man´idōs.

Na-nī-ne kwe-wē´-an. The Spirit has dropped medicine from the sky where we can get it. The line from the sky, diverging to various points, indicates that the sacred objects occur in scattered places.

Hē´-wōg, ē´, ē´. I have the medicine in my heart. The singer’s body—i.e., heart—is filled with knowledge relating to sacred medicines from the earth.

MIDĒ´ THERAPEUTICS.

During the period of time in which the candidate is instructed in the foregoing traditions, myths, and songs the subject of Midē´ plants is also discussed. The information pertaining to the identification and preparation of the various vegetable substances is not imparted in regular order, only one plant or preparation, or perhaps two, being enlarged upon at a specified consultation. It may be that the candidate is taken into the woods where it is known that a specified plant or tree may be found, when a smoke offering is made before the object is pulled out of the soil, and a small pinch of tobacco put into the hole in the ground from which it was taken. This is an offering to Noko´mis—the earth, the grandmother of mankind—for the benefits which are derived from her body where they were placed by Ki´tshi Man´idō.

In the following list are presented, as far as practicable, the botanical and common names of these, there being a few instances in which the plants were not to be had, as they were foreign to that portion of Minnesota in which the investigations were made; a few of them, also, were not identified by the preceptors, as they were out of season.

It is interesting to note in this list the number of infusions and decoctions which are, from a medical and scientific standpoint, specific remedies for the complaints for which they are recommended. It is probable that the long continued intercourse between the Ojibwa and the Catholic Fathers, who were tolerably well versed in the ruder forms of medication, had much to do with improving an older and purely aboriginal form of practicing medical magic. In some of the remedies mentioned below there may appear to be philosophic reasons for their administration, but upon closer investigation it has been learned that the cure is not attributed to a regulation or restoration of functional derangement, but to the removal or even expulsion of malevolent beings—commonly designated as bad Man´idōs—supposed to have taken possession of that part of the body in which such derangement appears most conspicuous. Further reference to the mythic properties of some of the plants employed will be made at the proper time.

Although the word Mashki kiwa´buⁿ—medicine broth—signifies liquid medical preparations, the term is usually employed in a general sense to pertain to the entire materia medica; and in addition to the alleged medicinal virtues extolled by the preceptors, certain parts of the trees and plants enumerated are eaten on account of some mythic reason, or employed in the construction or manufacture of habitations, utensils, and weapons, because of some supposed supernatural origin or property, an explanation of which they have forgotten.

Pinus strobus, L. White Pine. Zhingwâk´.

1. The leaves are crushed and applied to relieve headache; also boiled; after which they are put into a small hole in the ground and hot stones placed therein to cause a vapor to ascend, which is inhaled to cure backache.

The fumes of the leaves heated upon a stone or a hot iron pan are inhaled to cure headache.

2. Gum; chiefly used to cover seams of birch-bark canoes. The gum is obtained by cutting a circular band of bark from the trunk, upon which it is then scraped and boiled down to proper consistence. The boiling was formerly done in clay vessels.

Pinus resinosa, Ait. Red Pine; usually, though erroneously, termed Norway Pine. Pŏkgwĕ´nagē´mŏk.

Used as the preceding.

Abies balsamea, Marshall. Balsam Fir. Ini´nandŏk.

1. The bark is scraped from the trunk and a decoction thereof is used to induce diaphoresis.

2. The gum, which is obtained from the vesicles upon the bark, and also by skimming it from the surface of the water in which the crushed bark is boiled, is carried in small vessels and taken internally as a remedy for gonorrhoea and for soreness of the chest resulting from colds.

3. Applied externally to sores and cuts.

Abies alba, Michx. White Spruce. Sĕ´ssēgân´dŏk. The split roots—wadŏb´-are used for sewing; the wood for the inside timbers of canoes.

Abies nigra, Poir. Black Spruce. A´mikwan´dŏk.

1. The leaves and crushed bark are used to make a decoction, and sometimes taken as a substitute in the absence of pines.

2. Wood used in manufacture of spear handles.

Abies Canadensis, Michx. Hemlock. Saga´īⁿwuⁿsh—“Raven Tree.”

Outer bark powdered and crushed and taken internally for the cure of diarrhea. Usually mixed with other plants not named.

Larix Americana, Michx. Tamarack. Mŏsh´kīkiwa´dik.

1. Crushed leaves and bark used as Pinus strobus.

2. Gum used in mending boats.

3. Bark used for covering wig´iwams.

Cupressus thyoides, L. White Cedar. Gi´zhĭk—“Day.”

1. Leaves crushed and used as Pinus strobus. The greater the variety of leaves of coniferæ the better. The spines of the leaves exert their prickly influence through the vapor upon the demons possessing the patient’s body.

2. The timber in various forms is used in the construction of canoe and lodge frames, the bark being frequently employed in roofing habitations.

Juniperus Virginiana, L. Red Cedar. Muskwa´wâ´ak.

Bruised leaves and berries are used internally to remove headache.

Quercus alba, L. White Oak. Mītig´ōmish´.

1. The bark of the root and the inner bark scraped from the trunk is boiled and the decoction used internally for diarrhea.

2. Acorns eaten raw by children, and boiled or dried by adults.

Quercus rubra, L. Red Oak. Wisug´emītig´omish´—“Bitter Acorn Tree.”

Has been used as a substitute for Q. alba.

Acer saccharinum, Wang. Sugar Maple. Innīnâ´tik.

1. Decoction of the inner bark is used for diarrhea.

2. The sap boiled in making sirup and sugar.

3. The wood valued for making arrow shafts.

Acer nigrum, Michx. Black Sugar Maple. Ishig´omeaush´— “Sap-flows-fast.”

Arbor liquore abundans, ex quo liquor tanquam urina vehementer projicitur.

Sometimes used as the preceding.

Betula excelsa, Ait. Yellow Birch. Wi´umis´sik.

The inner bark is scraped off, mixed with that of the Acer saccharinum, and the decoction taken as a diuretic.

Betula papyracea, Ait. White Birch. Mīgwas´.

Highly esteemed, and employed for making records, canoes, syrup-pans, mōkoks´—or sugar boxes—etc. The record of the Midē´wiwin, given by Minabō´zho, was drawn upon this kind of bark.

Populus monilifera, Ait. Cottonwood. Mâ´nâsâ´ti.

The cotton down is applied to open sores as an absorbent.

Populus balsamifera, L. Balsam Poplar. Asa´dĭ.

1. The bark is peeled from the branches and the gum collected and eaten.

2. Poles are used in building ordinary shelter lodges, and particularly for the Midē´wigân.

Juglans nigra, L. Black Walnut. Paga´nŏk—“Nut wood.”

Walnuts are highly prized; the green rind of the unripe fruit is sometimes employed in staining or dyeing.

Smilacina racemosa, Desf. False Spikenard. Kinē´wigwŏshk—“Snake weed or Snake Vine.”

1. Warm decoction of leaves used by lying-in women.

2. The roots are placed upon a red-hot stone, the patient, with a blanket thrown over his head, inhaling the fumes, to relieve headache.

3. Fresh leaves are crushed and applied to cuts to stop bleeding.

Helianthus occidentalis, Riddell. Sunflower. Pŭkite´wŭkbŏkuⁿs´.

The crushed root is applied to bruises and contusions.

Polygala senega, L. Seneca Snakeroot. Winis´sikēⁿs´.

1. A decoction of the roots is used for colds and cough.

2. An infusion of the leaves is given for sore throat; also to destroy water-bugs that have been swallowed.

Rubus occidentalis, L. Black Raspberry. Makadē´wĭskwi´minŏk—“Black Blood Berry.”

A decoction made of the crushed roots is taken to relieve pains in the stomach.

Rubus strigosus, Michx. Wild Red Raspberry. Miskwi´minŏk´—“Blood Berry.”

The roots are sometimes used as a substitute for the preceding.

Gaylussacia resinosa, Torr. and Gr. Huckleberry. Mī´nŭn.

Forms one of the chief articles of trade during the summer. The berry occupies a conspicuous place in the myth of the “Road of the Dead,” referred to in connection with the “Ghost Society.”

Prunus Virginiana, L. Choke Cherry. Sisaⁿ´wewi´nakâⁿsh´.

1. The branchlets are used for making an ordinary drink; used also during gestation.

2. The fruit is eaten.

Prunus serotina, Ehrhart. Wild Black Cherry. Okwē´wĭsh—“Scabby Bark.”

1. The inner bark is applied to external sores, either by first boiling, bruising, or chewing it.

2. An infusion of the inner bark is sometimes given to relieve pains and soreness of the chest.

Prunus Pennsylvanica, L. Wild Red Cherry. Kusigwa´kumi´nŏk.

1. A decoction of the crushed root is given for pains and other stomach disorders.

2. Fruit is eaten and highly prized.

3. This, believed to be synonymous with the June Cherry of Minnesota, is referred to in the myths and ceremonies of the “Ghost Society.”

Prunus Americana, Marsh. Wild Plum. Bogē´sanŏk.

The small rootlets, and the bark of the larger ones, are crushed and boiled together with the roots of the following named plants, as a remedy for diarrhea. The remaining plants were not in bloom at the time during which the investigations were made, and therefore were not identified by the preceptors, they being enabled to furnish only the names and an imperfect description. They are as follows, viz: Minēⁿ´sŏk, two species, one with red berries, the other with yellow ones; Wabō´saminī´sŏk—“Rabbit berries”; Shi´gwanau´isŏk, having small red berries; and Cratægus coccinea, L. Scarlet-fruited Thorn. O´ginīk.

Typha latifolia, L. Common Cat-tail. Napŏgŭshk—“Flat grass.”

The roots are crushed by pounding or chewing, and applied as a poultice to sores.

Sporobolus heterolepis Gr. Napŏ´gŭshkūⁿs´—“Little Flat Grass.”

1. Used sometimes as a substitute for the preceding.

2. Roots are boiled and the decoction taken to induce emesis, “to remove bile.”

Fragaria vesca, L. Wild Strawberry. Odē īmĭn´nĕ—Heart Berry.

Referred to in the ceremony of the “Ghost Society.”

The fruit is highly valued as a luxury.

Acer Pennsylvanicum, L. Striped Maple. Mōⁿ´zomĭsh´—“Moose Wood.” The inner bark scraped from four sticks or branches, each two feet long, is put into a cloth and boiled, the liquid which can subsequently be pressed out of the bag is swallowed, to act as an emetic.

Fraxinus sambucifolia, Lam. Black or Water Ash. A´gimak´.

1. The inner bark is soaked in warm water, and the liquid applied to sore eyes.

2. The wood is employed in making the rims for frames of snow-shoes.

Veronica Virginica, L. Culver’s Root. Wi´sŏgedzhi´wik—“Bitter Root.”

A decoction of the crushed root is taken as a purgative.

Salix Candida, Willd. Hoary Willow. Sisi´gewe´mĭsh.

The thick inner bark of the roots is scraped off, boiled, and the decoction taken for cough.

Symphoricarpus vulgaris, Michx. Indian Currant. Gus´sigwaka´mĭsh.

The inner bark of the root boiled and the decoction, when cold, applied to sore eyes.

Geum strictum, Ait. Aven. Ne´bone´ankwe´âk—“ Hair on one side.”

The roots are boiled and a weak decoction taken internally for soreness in the chest, and cough.

Rumex crispus, L. Curled Dock. O´zabetshi´wĭk.

The roots are bruised or crushed and applied to abrasions, sores, etc.

Amorpha canescens, Nutt. Lead Plant. We´abŏnag´kak—“That which turns white.”

A decoction, made of the roots, is used for pains in the stomach. Rosa blanda, Ait. Early Wild Rose. O´ginīk.

A piece of root placed in lukewarm water, after which the liquid is applied to inflamed eyes.

Anemone (sp.?) Anemone. Wisŏg´ibŏk´; also called Hartshorn plant by the mixed-bloods of Minnesota.

The dry leaves are powdered and used as an errhine, for the cure of headache.

(Gen. et sp. ?) Termed Kine´bĭk waⁿsh´koⁿs and “Snake weed.”

This plant was unfortunately so injured in transportation that identification was impossible. Ball-players and hunters use it to give them endurance and speed; the root is chewed when necessary to possess these qualities. The root is likened to a snake, which is supposed to be swift in motion and possessed of extraordinary muscular strength.

Rhus (aromatica, Ait. ?) “White Sumac.” Bŏkkwan´ībŏk.

Roots are boiled, with those of the following named plant, and the decoction taken to cure diarrhea.

(Gen. et sp. ?) Ki´tshiodēiminibŏk—“Big Heart Leaf.”

Roots boiled, with preceding, and decoction taken for diarrhea.

Monarda fistulosa, L. Wild Bergamot. Moshkōs´waⁿowiⁿs´—“Little Elk’s Tail.”

The root is used by making a decoction and drinking several swallows, at intervals, for pain in the stomach and intestines.

Hydrophyllum Virginicum, L. Waterleaf. Huⁿkite´wagūŭs´.

The roots are boiled, the liquor then taken for pains in the chest, back, etc.

Anemone Pennsylvanicum, L. Pennsylvania Anemone. Pesī´kwadzhi´bwiko´kŏk.

A decoction of the roots is used for pains in the lumbar region.

Viola (Canadensis, L.?). Canada Violet. Maskwī´widzhī´wiko´kŏk.

The decoction made of the roots is used for pains in the region of the bladder.

Phryma leptostachya, L. Lopseed. Waia´bishkĕno´kŏk.

The roots are boiled and the decoction taken for rheumatic pains in the legs.

Viola pubescens, Ait. Downy Yellow Violet, Ogitē´waguⁿs.

A decoction is made of the roots, of which small doses are taken at intervals for sore throat.

Rosa (lucida, Ehrhart?). Dwarf Wild Rose. Oginī´minagaⁿ´mŏs.

The roots of young plants are steeped in hot water and the liquid applied to sore eyes.

(Gen. et sp. ?) Mŏ´zânâ´tĭk.

This plant could not be identified at the locality and time at which investigations were conducted. The root is boiled and the decoction taken as a diuretic for difficult micturition.

Actæa rubra, Michx. Red Baneberry. Odzī´bĭkĕⁿs´—“Little Root.”

A decoction of the root, which has a sweet taste, is used for stomachic pains caused by having swallowed hair (mythic). Used also in conjunction with Ginseng.

This plant, according to some peculiarities, is considered the male plant at certain seasons of the year, and is given only to men and boys, while the same plant at other seasons, because of size, color of fruit, or something else, is termed the female, and is prepared for women and girls in the following manner, viz: The roots are rolled in basswood leaves and baked, when they become black; an infusion is then prepared, and used in a similar manner as above.

The latter is called Wash´kubĭdzhi´bikakŏk´.

Botrychium Virginicum, Swartz. Moonwort. Ozaga´tigŭm.

The root is bruised and applied to cuts.

Aralia trifolia, Gr. Dwarf Ginseng. Nesō´wakŏk—“Three Leafed.”

The roots are chewed and the mass applied to cuts to arrest hemorrhage.

Echinospermum lappula, Lehm. Stickweed. Ozaga´tĭgomĕⁿs—“Burr Bush.”

The roots are placed in a hole in the ground upon hot stones, to cause the fumes to rise, when the patient puts down his face and has a cloth or blanket thrown over his head. The fumes are inhaled for headache. The raw roots are also sniffed at for the same purpose.

It is affirmed by various members of the Midē´ Society that in former times much of the information relating to some of these plants was not imparted to a candidate for initiation into the first degree, but was reserved for succeeding degrees, to induce a Midē´ of the first degree to endeavor to attain higher distinction and further advancement in the mysteries of the order. As much knowledge

When the preparatory instruction has come to an end and the day of the ceremony of initiation is at hand, the preceptor sings to his pupil a song, expatiating upon his own efforts and the high virtue of the knowledge imparted. The pipe is brought forward and an offering of tobacco smoke made by both preceptor and pupil, after which the former sings a song (Pl. X, A.), the time of its utterance being tediously prolonged. The mnemonic characters were drawn by Sikas´sigĕ, and are a copy of an old birch-bark scroll which has for many years been in his possession, and which was made in imitation of one in the possession of his father, Baiē´dzĭk, one of the leading Midē´ at Mille Lacs, Minnesota.

Plate X.a. Mnemonic Song.

Wī-ka-no´-shi-aⁿ-ŏ. My arm is almost pulled out from digging medicine. It is full of medicine. The short zigzag lines signifying magic influence, erroneously designated “medicine.”

We-wī´-ka-ni´-an. Almost crying because the medicine is lost. The lines extending downward from the eye signifies weeping; the circle beneath the figure is the place where the “medicine” is supposed to exist. The idea of “lost” signifies that some information has been forgotton through death of those who possessed it.

Me-shi´-âk-kĭnk mi-sui´-a-kĭnk. Yes, there is much medicine you may cry for. Refers to that which is yet to be learned of.

Pe-i´-e-mĭ-ko-ya´-na-kĭnk´. Yes, I see there is plenty of it. The Midē´ has knowledge of more than he has imparted, but reserves that knowledge for a future time. The lines of “sight” run to various medicines which he perceives or knows of.

Rest.

We´-a-kwĕ´-nĭnk pe-ĭ-e´-mi-wĭt´-o-wan´. When I come out the sky becomes clear. When the otter-skin Midē´ sack is produced the sky becomes clear, so that the ceremonies may proceed.

We´-kwĕ-nĭnk´ ke´-tŏ-nĭnk´ e´-to-wa´. The spirit has given me power to see. The Midē´ sits on a mountain the better to commune with the Good Spirit.

Mi´-sha-kwat´-ni-yō´. I brought the medicine to bring life. The Midē´ Man´idō, the Thunderer, after bringing some of the plants—by causing the rains to fall—returns to the sky. The short line represents part of the circular line usually employed to designate the imaginary vault of the sky.

Me´-ka-yē´-nĭnk te´-a-yĕ-am´-ban. I, too, see how much there is. His power elevates the Midē´ to the rank of a man´idō, from which point he perceives many secrets hidden in the earth.

In-de´-be-mĭ´-ko. I am going to the medicine lodge. The vertical left-hand figure denotes a leg going toward the Midē´wigân.

In-de´-bi-bi´-toⁿ. I take life from the sky. The Midē´ is enabled to reach into the sky and to obtain from Ki´tshi Man´idō the means of prolonging life. The circle at the top denotes the sacred mī´gis, or shell.

No-a´-wi´-mi-kō´. Let us talk to one another. The circles denote the places of the speaker (Midē´) and the hearer (Ki´tshi Man´idō), the short lines signifying magic influences, the Midē´ occupying the left hand and smaller seat.

Man´-i-dō-ye-na´-ni ni-kan´. The spirit is in my body, my friend. The mī´gis, given by Ki´tshi Man´idō, is in contact with the Midē´’s body, and he is possessed of life and power.

From ten days to two weeks before the day of initiation, the chief Midē´ priest sends out to all the members invitations, which consist of sticks one-fourth of an inch thick and 6 or 7 inches long. The courier is charged with giving to the person invited explicit information as to the day of the ceremony and the locality where it is to

About five or six days preceding the day set for the ceremony of initiation, the candidate removes to the neighborhood of the locality of the Midē´wigân. On the evening of the fifth day he repairs to the sudatory or sweat-lodge, which has, in the meantime, been built east of the sacred inclosure, and when seated within he is supplied with water which he keeps for making vapor by pouring it upon heated stones introduced for the purpose by assistants upon the outside. This act of purification is absolutely necessary and must be performed once each day for four days, though the process may be shortened by taking two vapor baths in one day, thus limiting the process to two days. This, however, is permitted, or desired only under extraordinary circumstances. During the process of purgation, the candidates thoughts must dwell upon the seriousness of the course he is pursuing and the sacred character of the new life he is about to assume.

When the fumigation has ceased he is visited by the preceptor and the other officiating Midē´ priests, when the conversation is confined chiefly to the candidate’s progress. He then gives to each of them presents of tobacco, and after an offering to Ki´tshi Man´idō, with the pipe, they expose the articles contained in their Midē´ sacks and explain and expatiate upon the merits and properties of each of the magic objects. The candidate for the first time learns of the manner of preparing effigies, etc., with which to present to the incredulous ocular demonstration of the genuineness and divine origin of the Midē´wiwin, or, as it is in this connection termed, religion.

Several methods are employed for the purpose, and the greater the power of the Midē´ the greater will appear the mystery connected with the exhibition. This may be performed whenever circumstances demand such proof, but the tests are made before the candidate with a twofold purpose: first, to impress him with the supernatural powers of the Midē´ themselves; and second, in an oracular manner, to ascertain if Ki´tshi Ma´nidō is pleased with the contemplated ceremony and the initiation of the candidate.

Fig. 16.

The first test is made by laying upon the floor of the wig´iwam a string of four wooden beads each measuring about 1 inch in diameter. See Fig. 16. After the owner of this object has chanted for a few moments in an almost inaudible manner the beads begin to roll from side to side as if animated. The string is then quickly restored to its place in the Midē´ sack. Another Midē´ produces a small wooden effigy of a man (Fig. 17), measuring about 5 inches in height. The body has a small orifice running through it from between the shoulders to the buttocks, the head and neck forming a separate piece which may be attached to the body like a glass stopper to a bottle.

A hole is made in the ground deep enough to reach to the hips of the effigy, when the latter is put into it and the loose earth loosely restored so as to hold it in an upright position. Some magic powder of herbs is sprinkled around the body, and into the vertical orifice in Fig. 18 represents another figure used in a similar manner. It consists of one piece, however, and is decorated with narrow bands of dark blue flannel about the ankles and knees, a patch of red cloth upon the breast and bands about the wrists, each of the eyes being indicated by three white porcelain beads.

Fig. 17. Fig. 18.

One of the most astonishing tests, however, and one that can be produced only by Midē´ of the highest power, consists in causing a Midē´ sack to move upon the ground as if it were alive. This, it is confidently alleged, has been done repeatedly, though it is evident that the deception is more easily produced than in the above-mentioned instances, as the temporary retention within a bag of a small mammal could readily be made to account for the movements.

In most of these private exhibitions the light is so obscured as to prevent the deception being observed and exposed; and when public demonstrations of skill are made the auditors invariably consist of the most credulous of the uninitiated, or the confréres of the performer, from whom no antagonism or doubt would be expected.

The preceptor then consults with the Midē´ priests respecting the presents to be delivered by the candidate, and repeats the following words, viz:

Mis-shai´-ĕ-gwa tshi-dĕ-bŏg-in-de-mung´. gi´-she-gŏ-dung´

Now is the time that we shall fix the price of everything pertaining to the sky,

ka-mi´-nĕ- nŏngk gi´-she-goy-dŭng´ di´-bi-ga-dōnk´ gai-yé´.

that has been given to us from the day [and] the night also.

A-pē´-gĕ-dá´wŭnk i´-wa-pī ge-bin´-de-ga-yŏngk´,

When it shall come to pass and at the time that we shall enter,

ă-au´-wa-mi-dē´-wĭd.

he who wishes to become a Midē´.

When the four vapor baths have been taken by the candidate, and the eve of the ceremony has arrived, he remains in the sudatory longer than usual so as not to come in contact with the large crowd of visitors who have arrived upon the scene. The woods resound with the noises incident to a large camp, while in various directions may be heard the monotonous beating of the drum indicating the presence of a number of dancers, or the hard, sharp taps of the midē´ drum, caused by a priest propitiating and invoking the presence and favor of Ki´tshi Ma´nidō in the service now so near at hand.

When the night is far advanced and all becomes hushed, the candidate, with only the preceptor accompanying, retires to his own wig´iwam, while the assistant Midē´ priests and intimate friends or members of his family collect the numerous presents and suspend them from the transverse and longitudinal poles in the upper part of the Midē´wigân. Watchers remain to see that nothing is removed during the night.

At the approach of day, the candidate breakfasts and again returns to the sweat-lodge to await the coming of his preceptor, and, later, of the officiating priests. The candidate puts on his best clothing

IMPLORATION FOR CLEAR WEATHER.

Should the day open up with a threatening sky, one of the Midē´ priests accompanying the candidate sings the following song (Pl. X, B) to dispel the clouds. Each of the lines is repeated an indefinite number of times, and after being repeated once or twice is sung also by the others as an accompaniment.

It will be observed that the words as spoken vary to some extent when chanted or sung.

Plate X.b. Mnemonic Song.

Hi-na-nē´, hē´, ki´-ne-na-wē´ man´-i-dō. I swing the spirit like a child. The Midē´ Spirit, showing magic lines radiating from his body. The Midē´ claims to be able to receive special favor.

MIDI files: drum, flute, piano (default)

Gi-zhik´-ē´ ka-hwē´ da-mū´-nĕ. The sky is what I am telling you about. The sky and the earth united by a pathway of possible rain.

MIDI files: drum, flute, piano (default)

Wa-ne-o-ho ne´-ge-shi´-go-ni Ko-sa´-we, hē´, wa-ni´-sha´-na´. We have lost the sky [it becomes dark]. [Clouds obscure the sky, and the arm of the Midē´ is reaching up into it for its favor of clear weather.]

MIDI files: drum, flute, piano (default)

Wi-tshi´-hi-na´-ne-he, nē´, kō´, hō. ne´-ni-wi-tshi-nan´. I am helping you. [The Otter-skin Midē´ sack is held up to influence the Otter Spirit to aid them.]

MIDI files: drum, flute, piano (default)

U-a´-ni-ma´, wē´, he´-ni-gwĭsh. I have made an error [in sending]. The Otter-skin Midē´ sack has failed to produce the desired effect.

Rest.

The Midē´ women who have gathered without the lodge now begin to dance as the song is renewed.

Na-nin-dē´, hē´, he-yo-ya, nē´. I am using my heart. Refers to sincerity of motives in practice of Midē´ ceremony.

Yo´-na-hĭsh´-i-me´-a´-ne´, hē´. yá-na-hĭsh-a-me´-a-ne´, hē´. What are you saying to me, and I am “in my senses”?

Man´-i-dō, hē´ nē´, mē´-de-wē´, ē´. The spirit wolf. One of the malevolent spirits who is opposed to having the ceremony is assisting the evil man´idōs in causing the sky to be overcast.

Wen´-tshi-o-ne-se hē´, nē´, wen´-tshi-o-ne-se hē´. I do not know where I am going. The Midē´ is in doubt whether to proceed or not in the performance of initiation.

Mi´-shok-kwo´-ti-ne be-wa´-ne, ni-bin´-zhi man´-i-dō i-ya´-nē. I depend on the clear sky. [To have the ceremony go on. Arm reaching toward the sky for help.]

Ke-me´-ni-na-ne´ a-nō´-ē´ a´-sho-wē´ me-nō´-de ki-man´-i-dō. I give you the other village, spirit that you are. [That rain should fall anywhere but upon the assemblage and Midē´wigân.]

Tshing-gwē´-o-dē |: gē´. The thunder is heavy. The Thunder Bird, who causes the rain. page image

We´-ka-ka-nō´, hō´ shi´-a-dē´. We are talking to one another. The Midē´ communes with Ki´tshi Man´idō; he is shown near the sky; his horns denoting superior wisdom and power, while the lines from the mouth signify speech.

In case the appearance of the sky becomes sufficiently favorable the initiation begins, but if it should continue to be more unfavorable or to rain, then the song termed the “Rain Song” is resorted to and sung within the inclosure of the Midē´wigân, to which they all march in solemn procession. Those Midē´ priests who have with them their Midē´ drums use them as an accompaniment to the singing and to propitiate the good will of Ki´tshi Man´idō. Each line of the entire song appears as an independent song, the intervals of rest varying in time according to the feelings of the officiating priest.

The words of the song are known to most of the Midē´ priests; but, as there is no method of retaining a set form of musicial notation, the result is entirely individual and may vary with each singer, if sung independently and out of hearing of others; so that, under

If this song does not appear to bring about a favorable change the priests return to their respective wig´iwams and the crowd of visitors disperses to return upon the first clear day.

INITIATION OF CANDIDATE.

If, however, the day be clear and promising the candidate goes early to the sweat-lodge, where he is joined by his preceptor, and later by the officiating priest. After all preliminaries have been arranged and the proper time for regular proceedings has arrived, the preceptor sings the following song (Pl. X, C), the musical notation of which varies according to his feelings, clearly showing that there is no recognized method of vocal delivery, as is the case with the music of dancing songs:

Plate X.c. Mnemonic Song.

Kan-do´-e-a-nē´, to´-e-a-nē´ kan-do´-e-a-nē´, in-nin´-nĭ man´-e-dō´-ē´. The spirit man is crying out. [The head of the Midē´, a synonym of Ki´tshi Man´idō. The voice lines show spots denoting intensity of accentuation, and that Ki´tshi Man´idō is pleased to look with favor upon the proceedings.]

Ya-ni-nē´, na´, tshi-mo-tē´, hē´, Talking around in various sections. The voice lines, as in the preceding figure, extending downward from the mouth to either side, have spots upon them to indicate “talks” in various directions addressed to the Midē´.

Man´-e-dō, wē´, hē´, pe-me´-so-wa´. The spirit is flying. The Thunder Bird, who causes the rain, is away at some remote place.

Mi-de´-we-tē-we´ me´-wa-gwi´-shak-wa´, mi-de´-we-ta´. The day is clear; let us have the grand medicine. [The Midē’s hand reaches to the sky, and rain falls at places other than upon the Midē´wigân, as shown by rain lines from the end of the curved lines denoting the sky.]

Me-shak´-kwot dung´-ke-hē´, ne-mē´-gĭs-sĭm´. I am the sign that the day will be clear. [The Midē´’s hand reaches to the sky, as indicated by the short transverse line, and the sun’s rays diverge in all directions.]

Sun´-gis-ni de´-wit-ka-nē´, hē´, wi-no´-wo-he´-she-wat´ man´-i-do-wi-tshik. I am the strongest medicine, is what is said of me. [The speaker compares himself to Makwa´ Man´idō, the Bear Spirit.]

Hwo´-ba-mī´-de, hwo´-ba-mī-de, man-ĕ-dō na´-wa-gī-zhĭk. The spirit in the middle of the sky sees me. [The upper spot denotes the abode of Ki´tshi Man´idō, the “line of vision” extending to the speaker, shown at a corresponding spot below.]

Ni-wĭ-we´-wai-a-de´ hi´-me nai´-o-nā´. I take my sack and touch him. The Midē´ will use his sacred Otter-skin sack to touch the candidate.

Man´-i-dō wi-kan-ē´, mi-de´-yo. My medicine is the sacred spirit. The Midē´ professes to have received the divine gift from Ki´tshi Man´idō; the gifts are seen descending to the hand held up to receive them.

Ha-ni-ne´ ku-mē´ ni´-kan-nē´? How do you answer me, my Midē´ friends?

This is addressed to the Midē´ priests (Nika´ni) present, and is an inquiry as to their willingness to proceed. The Midē´wigân is shown, the line running horizontally through it the path of the candidate (or one who has gone through), the two spots within the place of the sacred stone and the post, while the spot to the right of the outside of the inclosure denotes the beginning, or the sweat-lodge, symbolizing the circle of the earth upon the Midē´ chart (Pl. III), those upon the left denoting the three possible degrees of advancement in the future.

Upon the conclusion of the song there is a brief interval, during which all partake of a smoke in perfect silence, making the usual offerings to the four points of the compass, to Ki´tshi Man´idō´, and toward the earth.

The preceptor then says:

Mĭs-sa´i´-a-shi-gwa, mĭs-sa´-a-shĭ-gwa- nŏn´-do-nŭng; ka-kĭ-nâ

Now is the time, now is the time he hears us; all of us

ka-kĭn´-nâ-gi-nŏn´-do-da´g-u-nan´ ga-o´-shī-dōt mi-dē´-wĭ´-win.

he hears us all the one who made the midē´wiwin.

After this monologue he continues, and addresses to the candidate the midē´ gagĭ´kwewĭn´, or Midē´ sermon, in the following language, viz:

An-be´-bi-sĭn´-di-wi´-shĭn, wa´-i-ni´-nan;

now listen to me what I am about to say to you;

kēsh´-pin-pe´-sin-da´-nin-wĭn da-ma´-dzhi shka´ ke´-bi-mâ´-di-si-wĭn´.

If you take heed of that which I say to you shall continue always your life.

Uⁿ, nun´-gūm, ke-za´-ki-gi-zi-toⁿ mŏn ki´-tshi man´-i-dō ō´-dik-kid´-do-wĭn´;

Now, to-day I make known to you the great spirit That which he says;

o´-wi-dŏsh kid´-di-nĭn´ ki-ī´-kid-dō´kī´-tshi man´-i-dō gi´-sa-gi-ĭg´.

and now this I say to you. This is what says the great spirit that he loves you.

to-wa´-bish-ga´ gi-shtig-wa a-pī-we- sa´-gi-sit´-to-wad

It shall be white the sacred object at the time When they shall let it be known

o-sa´-in-di-kid´-do-wīn ĕ´-kid-dōdt ki´-tshi man´-i-dō

and this is what I say That which he says the great spirit

ŏ´-gi-din´-nĭn mis-sâ´-wa ke´-a-ked´-de-wó

now this I impart to you even if they say

wa´-ba-ma-tshin´ni-bŭdt mi´-â-ma´ tshī´-ō- nish-gâd´,

That they saw him dead in this place he shall be Raised again

ini-â-má a-pe´-ni-nut´ nin-dē´ kid´-do-wĭn

in this place he puts his trust In my heart in this “saying”

min-nik´ kid-da´- kĭ-o-wink´. Ka-wī´-ka-da-an´-na-we´-was-si-nan,

the time of the duration Of the world. It shall never fail.

me-ē´-kid-dodt´ man´-i-dō. Nin´-ne-dzha´-nis

That is what he says, the spirit. My child,

ke-un´-dzhi be-mâ´-dis si´-an.

this shall give you life.

The Midē´ priests then leave the sweat-lodge and stand upon the outside, while the candidate gathers up in his arms a number of small presents, such as tobacco, handkerchiefs, etc., and goes out of the wig´iwam to join the Midē´ priests. The order of marching to the main entrance of the Midē´wigân is then taken up in the following order: First the candidate, next the preceptor, who in turn is followed by the officiating priests, and such others, and members of his family and relatives as desire. At the door of the Midē´wigân all but one of the priests continue forward and take their stations within the inclosure, the preceptor remaining on one side of the candidate, the Midē´ priest upon the other, then all march four times around the outside of the inclosure, toward the left or south, during which time drumming is continued within. Upon the completion of the fourth circuit the candidate is placed so as to face the main entrance of the Midē´wigân. When he is prompted to say:

“Man- un´-ga-bīn´-di-gĕ o-bŏg´-ga-dĭ-nan´, o-dai´-ye-din´.”

Let me come in and these I put down my things [gifts].

The presents are then laid upon the ground. The preceptor goes inside, taking with him the gifts deposited by the candidate, and remains standing just within the door and faces the degree post toward the west. Then the chief officiating priest, who has remained at the side of the candidate, turns toward the latter and in a clear, distinct, and exceedingly impressive manner sings the following chant, addressed to Ki´tshi Man´idō whose invisible form is supposed to abide within the Midē´wigan during such ceremonies, stating that the candidate is presented to receive life (the mī´gis) for which he is suffering, and invoking the divine favor.

Hai ya ha man´-i-dō, hō´, ti-bish´-ko-gish´-i-gŭng, hē´, we-zá-ba-mid´-mi

There is a spirit ho, just as the one above, he, now sits with me

niⁿ-dzhá-nis, esh-ĭ-gan´-do-we, hē´, hwē´, mé-a-tshi-bin´-de-gan´-ni-nan,

my child and now I proclaim, he, hwe, that I enter you here

nōs, dzhi-man´-i-dō, hō´, hwō´, sha-wé-nĭ-mi-shin´, hē´, hwē´,

my father good spirit, ho, hwo, have pity on me, he, hwe

a-shig´-wa-bin´-de-gan-nŏk gé-gwa-da-gí-sid wi-bĭ-mâ´-di-sĭd,

now that I enter him here, he that is suffering for life,

dé-bwe-daú-wi-shĭn dzhí-bi-mâ´-di-sĭd´, nōs,

believe me that he shall live, my father,

wē´-o-sĭm´-in-nan´, hē´, hē´.

whose child I am, he, he.

The following is the musical notation:

MIDI files: drum, flute, piano (default)

The candidate is then led within the inclosure when all the members of the society arise while he is slowly led around toward the southern side to the extreme end in the west, thence toward the right and back along the western side to the point of beginning. This is done four times. As he starts upon his march, the member nearest the door falls in the line of procession, each member continuing to drop in, at the rear, until the entire assembly is in motion. During this movement there is a monotonous drumming upon the Midē´ drums and the chief officiating priest sings:

Ni´-sha-bōn´-da shkan wig´-i-wam ke-nōn´-dēg,

I go through [the] “house” the long, i.e., through the Midē´wigân.

At the fourth circuit, members begin to stop at the places previously occupied by them, the candidate going and remaining with his preceptor to a point just inside the eastern entrance, while the four officiating priests continue around toward the opposite end of the inclosure and station themselves in a semicircle just beyond the degree post, and facing the western door. Upon the ground before them are spread blankets and similar goods, which have been removed from the beams above, and upon which the candidate is to kneel. He is then led to the western extremity of the inclosure where he

Mĭ-i´-shi-gwa´ bŏ´-gi-ta-moⁿ´-nan,

The time has arrived that I yield it to you.

mi´-na-nan´-kĕ-ân-dzhi bi-mâ´-dĭ-si´-an.

[the midē´migis] that will give you life.

The preceptor then returns to his position back of and a little to one side of the candidate, when the chief officiating priest sings the following song, accompanying himself upon a small cylindrical midē´drum. The words are: Kit´-ta-noⁿ´-do-wē man´-i-do´-wid—you shall hear me, spirit that you are—, and the music is rendered as follows:

MIDI files: drum, flute, piano (default)

Mĭs-sa´-a-shi´-gwa ki-bo´-gĭs-sē-na-min tshi´-ma-mâd

Now is the time that I hope of you that you shall

bi-mâ´-di-sĭ-wĭn, mĭ-nē´-sĭd.

take life the bead [mi´gis shell.]

This priest then grasps his Midē´ sack as if holding a gun, and, clutching it near the top with the left hand extended, while with the right he clutches it below the middle or near the base, he aims it toward the candidate’s left breast and makes a thrust forward toward that target uttering the syllables “yâ, hŏ´, hŏ´, hŏ´, hŏ´, hŏ´, hŏ´,” rapidly, rising to a higher key. He recovers his first position and repeats this movement three times, becoming more and more animated, the last time making a vigorous gesture toward the kneeling man’s breast as if shooting him. (See Fig. 15, page 192.) While this is going on, the preceptor and his assistants place their hands upon the candidate’s shoulders and cause his body to tremble.

Then the next Midē´, the third of the quartette, goes through a similar series of forward movements and thrusts with his Midē´ sack, uttering similar sounds and shooting the sacred mī´gis—life—into the right breast of the candidate, who is agitated still more strongly than before. When the third Midē´, the second in order of precedence, goes through similar gestures and pretends to shoot the mī´gis into the candidate’s heart, the preceptors assist him to be violently agitated.

The leading priest now places himself in a threatening attitude and says to the Midē´; “Mī´-dzhi-de´-a-mi-shĭk´”—“put your helping heart with me”—, when he imitates his predecessors by saying, “yâ, hŏ´, hŏ´, hŏ´, hŏ´, hŏ´, hŏ´,” at the fourth time aiming the Midē´ sack at the candidate’s head, and as the mī´gis is supposed to be shot into it, he falls forward upon the ground, apparently lifeless.

Then the four Midē´ priests, the preceptor and the assistant, lay their Midē´ sacks upon his back and after a few moments a mī´gis shell drops from his mouth—where he had been instructed to retain it. The chief Midē´ picks up the mī´gis and, holding it between the thumb and index finger of the right hand, extending his arm toward the candidate’s mouth says “wâ! wâ! hĕ hĕ hĕ hĕ,” the last syllable being uttered in a high key and rapidly dropped to a low note; then the same words are uttered while the mī´gis is held toward the east, and in regular succession to the south, to the west, to the north, then toward the sky. During this time the candidate has begun to partially revive and endeavor to get upon his knees, but when the Midē´ finally places the mī´gis into his mouth again, he instantly falls upon the ground, as before. The Midē´ then take up the sacks, each grasping his own as before, and as they pass around the inanimate body they touch it at various points, which causes the A—“get up”—which he does; then indicating to the holder of the Midē´ drum to bring that to him, he begins tapping and presently sings the following song:

MIDI files: drum, flute, piano (default)

The words of the text signify, “This is what I am, my fellow Midē´; I fear all my fellow Midē´.” The last syllables, hĭū´, are meaningless.

At the conclusion of the song the preceptor prompts the candidate to ask the chief Midē´:

Ni-kan´ k´kĕ´-nō´-mo´, maⁿ-dzhi´-an na´-ka-mō´-in.

Colleague instruct me, give me a song.

In response to which the Midē´ teaches him the following, which is uttered as a monotonous chant, viz:

We´-go-nĕn´ ge-gwed´-dzhi-me-an´, mi-dē´-wi-wĭn ke-kwed´-dzhi-me-an´?

What are you asking, grand medicine are you asking?

Ki´-ka-mi´-nin en-da-wĕn´-da ma-wi´-nĕn mi-dē´-wi-wĭn

I will give you you want me to give you “grand medicine”

tshi-da-si-nē´-ga´-na-win´-da-mōn; ki-ĭn´-tshun-di´-nĕ-ma´-so-wĭn,

always take care of; you have received it yourself,

tsho´-a-wa´-nin di´-sĕ-wan.

never forget.

To this the candidate, who is now a member, replies, ēⁿ, yes, i.e., assent, fully agreeing with the statement made by the Midē´, and adds:

Mi-gwĕtsh´ a-shi´-wa-ka-kish´-da-win be-mâ´-di-si´-an.

Thanks for giving to me life.

Then the priests begin to look around in search of spaces in which to seat themselves, saying:

Mi´-a-shi´-gwa ki´-tshi-an´-wâ-bin-da-man tshi-ō´-we-na´-bi-an.

Now is the time I look around where we shall be [sit].

and all go to such places as are made, or reserved, for them.

The new member then goes to the pile of blankets, robes, and other gifts and divides them among the four officiating priests, reserving some of less value for the preceptor and his assistant; whereas tobacco is carried around to each person present. All then make an offering of smoke, to the east, south, west, north, toward the center and top of the Midē´wigân—where Ki´tshi Man´idō presides—and to the earth. Then each person blows smoke upon his or her Midē´ sack as an offering to the sacred mī´gis within.

The chief Midē´ advances to the new member and presents him with a new Midē´ sack, made of an otter skin, or possibly of the skin of the mink or weasel, after which he returns to his place. The new member rises, approaches the chief Midē´, who inclines his head to the front, and, while passing both flat hands down over either side,

Mi-gwĕtsh´, ni-ka´-ni, ni-ka´-ni, ni-ka´-ni, na-ka´.

Thanks, my colleagues, my colleagues, my colleagues.

Then, approaching the next in rank, he repeats the ceremony and continues to do so until he has made the entire circuit of the Midē´wigân.

At the conclusion of this ceremony of rendering thanks to the members of the society for their presence, the newly elected Midē´ returns to his place and, after placing within his Midē´ sack his mī´gis, starts out anew to test his own powers. He approaches the person seated nearest the eastern entrance, on the south side, and, grasping his sack in a manner similar to that of the officiating priests, makes threatening motions toward the Midē´ as if to shoot him, saying, “yâ, hŏ´, hŏ´, hŏ´, hŏ´, hŏ´,” gradually raising his voice to a higher key. At the fourth movement he makes a quick thrust toward his victim, whereupon the latter falls forward upon the ground. He then proceeds to the next, who is menaced in a similar manner and who likewise becomes apparently unconscious from the powerful effects of the mī´gis. This is continued until all persons present have been subjected to the influence of the mī´gis in the possession of the new member. At the third or fourth experiment the first subject revives and sits up, the others recovering in regular order a short time after having been “shot at,” as this procedure is termed.

When all of the Midē´ have recovered a very curious ceremony takes place. Each one places his mī´gis shell upon the right palm and, grasping the Midē´ sack with the left hand, moves around the inclosure and exhibits his mī´gis to everyone present, constantly uttering the word “hŏ´, hŏ´, hŏ´, hŏ´,” in a quick, low tone. During this period there is a mingling of all the persons present, each endeavoring to attract the attention of the others. Each Midē´ then

Food is then brought into the Midē´wigân and all partake of it at the expense of the new member.

After the feast, the older Midē´ of high order, and possibly the officiating priests, recount the tradition of the Ani´shinâ´bēg and the origin of the Midē´wiwin, together with speeches relating to the benefits to be derived through a knowledge thereof, and sometimes, tales of individual success and exploits. When the inspired ones have given utterance to their thoughts and feelings, their memories and their boastings, and the time of adjournment has almost arrived, the new member gives an evidence of his skill as a singer and a Midē´. Having acted upon the suggestion of his preceptor, he has prepared some songs and learned them, and now for the first time the opportunity presents itself for him to gain admirers and influential friends, a sufficient number of whom he will require to speak well of him, and to counteract the evil which will be spoken of him by enemies—for enemies are numerous and may be found chiefly among those who are not fitted for the society of the Midē´, or who have failed to attain the desired distinction.

The new member, in the absence of a Midē´ drum of his own, borrows one from a fellow Midē´ and begins to beat it gently, increasing the strokes in intensity as he feels more and more inspired, then sings a song (Pl. X, D), of which the following are the words, each line being repeated ad libitum, viz:

Plate X.d. Mnemonic Song.

We´-nen-wi´-wik ka´-ni-an. The spirit has made sacred the place in which I live. The singer is shown partly within, and partly above his wigwam, the latter being represented by the lines upon either side, and crossing his body.

En´-da-yan´ pi-ma´-ti-su´-i-ŭn en´-da-yan´. The spirit gave the “medicine” which we receive. The upper inverted crescent is the arch of the sky, the magic influence descending, like rain upon the earth, the latter being shown by the horizontal line at the bottom.

Rest.

Nin´-nik-ka´-ni man´-i-dō. I too have taken the medicine he gave us. The speaker’s arm, covered with mī´gis, or magic influence, reaches toward the sky to receive from Ki´tshi Man´idō the divine favor of a Midē’s power.

Ke-kĕk´-ō-ĭ-yan´. I brought life to the people. The Thunderer, the one who causes the rains, and consequently life to vegetation, by which the Indian may sustain life.

Be-mo´-se ma-kō-yan. I have come to the medicine lodge also. The Bear Spirit, one of the guardians of the Midē´wiwin, was also present, and did not oppose the singer’s entrance.

Ka´-ka-mi´-ni-ni´-ta. We spirits are talking together. The singer compares himself and his colleagues to spirits, i.e., those possessing supernatural powers, and communes with them as an equal.

O-ni´-ni-shĭnk-ni´-yo. The mī´gis is on my body. The magic power has been put into his body by the Midē priests.

Ni man´-i-dō ni´-yăn. The spirit has put away all my sickness. He has received new life, and is, henceforth, free from the disturbing influences of evil man´idōs.

As the sun approaches the western horizon, the Midē´ priests emerge from the western door of the Midē´wigân and go to their respective wig´iwams, where they partake of their regular evening repast, after which the remainder of the evening is spent in paying calls upon other members of the society, smoking, etc.

The preceptor and his assistant return to the Midē´wigân at nightfall, remove the degree post and plant it at the head of the wig´iwam—that part directly opposite the entrance—occupied by the new member. Two stones are placed at the base of the post, to represent the two forefeet of the bear Man´idō through whom life was also given to the Ani´shinâ´bēg.

If there should be more than one candidate to receive a degree the entire number, if not too great, is taken into the Midē´wigân for initiation at the same time; and if one day suffices to transact the

DESCRIPTIVE NOTES.

The mī´gis referred to in this description of the initiation consists of a small white shell, of almost any species, but the one believed to resemble the form of the mythical mī´gis is similar to the cowrie, Cypræa moneta, L., and is figured at No. 1 on Pl. XI. Nearly all of the shells employed for this purpose are foreign species, and have no doubt been obtained from the traders. The shells found in the country of the Ojibwa are of rather delicate structure, and it is probable that the salt water shells are employed as a substitute chiefly because of their less frangible character. The mī´gis of the other degrees are presented on the same plate, but special reference to them will be made. No. 2 represents the mī´gis in the possession of the chief Midē priest of the society at Leech Lake, Minnesota, and consists of a pearl-white Helix (sp?).

Plate XI. Sacred Objects.

The Midē´ sack represented in No. 7 (Pl. XI.) is made of the skin of a mink—Putorius vison, Gapp. White, downy feathers are secured to the nose, as an additional ornament. In this sack are carried the sacred objects belonging to its owner, such as colors for facial ornamentation, and the magic red powder employed in the preparation of hunters´ songs; effigies and other contrivances to prove to the incredulous the genuineness of the Midē´ pretensions, sacred songs, amulets, and other small man´idōs—abnormal productions to which they attach supernatural properties—invitation sticks, etc.

Fig. 19.—Hawk-leg fetish.

Fig. 19 is reproduced a curious abnormal growth which was in the possession of a Midē´ near Red Lake, Minnesota. It consists of the leg of a Goshawk—Astur atricapillus, Wilson—from the outer inferior condyle of the right tibia of which had projected a supernumerary leg that terminated in two toes, the whole abnormality being about one-half the size and length of the natural leg and toes.

This fetish was highly prized by its former owner, and was believed to be a medium whereby the favor of the Great Thunderer, or Thunder God, might be invoked and his anger appeased. This deity is represented in pictography by the eagle, or frequently by one of the Falconidæ; hence it is but natural that the superstitious should look with awe and reverence upon such an abnormality on one of the terrestrial representatives of this deity.

A Midē´ of the first degree, who may not be enabled to advance further in the mysteries of the Midē´wiwin, owing to his inability to procure the necessary quantity of presents and gifts which he is required to pay to new preceptors and to the officiating priests—the latter demanding goods of double the value of those given as an entrance to the first degree—may, however, accomplish the acquisition of additional knowledge by purchasing it from individual Midē´. It is customary with Midē´ priests to exact payment for every individual remedy or secret that may be imparted to another who may desire such information. This practice is not entirely based upon mercenary motives, but it is firmly believed that when a secret or remedy has been paid, for it can not be imparted for nothing, as then its virtue would be impaired, if not entirely destroyed, by the man´idō or guardian spirit under whose special protection it may be supposed to be held or controlled.

Under such circumstances certain first degree Midē´ may become possessed of alleged magic powers which are in reality part of the accomplishments of the Midē´ of the higher degrees; but, for the mutual protection of the members of the society, they generally hesitate to impart anything that may be considered of high value. The usual kind of knowledge sought consists of the magic properties and use of plants, to the chief varieties of which reference will be made in connection with the next degree.

There is one subject, however, which first-degree Midē´ seek enlightment upon, and that is the preparation of the “hunter’s medicine” and the pictographic drawings employed in connection therewith. The compound is made of several plants, the leaves and roots of which are ground into powder. A little of this is put into the gun barrel, with the bullet, and sometimes a small pinch is dropped upon the track of the animal to compel it to halt at whatever place it may be when the powder is so sprinkled upon the ground.

The method generally employed to give to the hunter success is as follows: When anyone contemplates making a hunting trip, he first visits the Midē´, giving him a present of tobacco before announcing

Fig. 20.—Hunter’s medicine.

Frequently the heart is indicated by a round or triangular figure, from which a line extends toward the mouth, generally designated the life line, i.e., that magic power may reach its heart and influence the life of the subject designated. Fig. 20 is a reproduction of the character drawn upon a small oval piece of birch bark, which had been made by a Midē´ to insure the death of two bears. Another example is presented in Fig. 21, a variety of animals being figured and a small quantity of vermilion being rubbed upon the heart of each. In some instances the representation of animal forms is drawn by the Midē´ not upon birch bark, but directly upon sandy earth or a bed of ashes, either of which affords a smooth surface. For this purpose he uses a sharply pointed piece of wood, thrusts it into the region of the heart, and afterwards sprinkles upon this a small quantity of powder consisting of magic plants and vermilion. These performances are not conducted in public, but after the regular mystic ceremony has been conducted by the Midē´ the information is delivered with certain injunctions as to the course of procedure, direction,

Fig. 21.—Hunter’s medicine.

For the purpose of gaining instruction and success in the disposition of his alleged medicines, the Midē´ familiarizes himself with the topography and characteristics of the country extending over a wide area, to ascertain the best feeding grounds of the various animals and their haunts at various seasons. He keeps himself informed by also skillfully conducting inquiries of returning hunters, and thus becomes possessed of a large amount of valuable information respecting the natural history of the surrounding country, by which means he can, with a tolerable amount of certainty, direct a hunter to the best localities for such varieties of game as may be particularly desired by him.

Fig. 22.—Wâbĕnō´ drum.

In his incantations a Wâbĕnō´ uses a drum resembling a tambourine. A hoop made of ash wood is covered with a piece of rawhide, tightly stretched while wet. Upon the upper surface is painted a mythic figure, usually that of his tutelaly daimon. An example of this kind is from Red Lake, Minnesota, presented in Fig. 22. The human figure is painted red, while the outline of the head is black, as are also the waving lines extending from the head. These lines denote superior power. When drumming upon this figure, the Wâbĕnō´ chants and is thus more easily enabled to invoke the assistance of his man´idō.

Women, as before remarked, may take the degrees of the Midē´wiwin, but, so far as could be ascertained, their professions pertain chiefly to the treatment of women and children and to tattooing for the cure of headache and chronic neuralgia.

Tattooing is accomplished by the use of finely powdered charcoal, soot or gunpowder, the pricking instrument being made by tying together a small number of needles; though formerly, it is said, fish spines or sharp splinters of bone were used for the purpose. The marks consist of round spots of one-half to three-fourths of an inch in diameter immediately over the afflicted part, the intention being to drive out the demon. Such spots are usually found upon the temples, though an occasional one may be found on the forehead or over the nasal eminence.

When the pain extends over considerable space the tattoo marks are smaller, and are arranged in rows or continuous lines. Such marks may be found upon some individuals to run outward over either or both cheeks from the alæ of the nose to a point near the

The female Midē´ is usually present at the initiation of new members, but her duties are mainly to assist in the singing and to make herself generally useful in connection with the preparation of the medicine feast.

SECOND DEGREE.

The inclosure within which the second degree of the Midē´wiwin is conferred, resembles in almost every respect that of the first, the only important difference being that there are two degree posts instead of one. A diagram is presented in Fig. 23. The first post is planted a short distance beyond the middle of the floor—toward the western door—and is similar to the post of the first degree, i.e., red, with a band of green around the top, upon which is perched the stuffed body of an owl; the kŏ-ko´-kŏ-ō´. The second post, of similar size, is painted red, and over the entire surface of it are spots of white made by applying clay with the finger tips. (Pl. XV, No. 2.) These spots are symbolical of the sacred mī´gis, the great number of them denoting increased power of the magic influence which fills the Midē´wigân. A small cedar tree is also planted at each of the outer angles of the inclosure.

Fig. 23.—Diagram of Midē´wigân of the second degree.

The sweat-lodge, as before, is erected at some distance east of the main entrance of the Midē´wigân, but a larger structure is arranged upon a similar plan; more ample accommodations must be provided to permit a larger gathering of Midē´ priests during the period of preparation and instruction of the candidate.

PREPARATION OF CANDIDATE.

A Midē´ of the first degree is aware of the course to be pursued by him when he contemplates advancement into the next higher grade. Before making known to the other members his determination, he is compelled to procure, either by purchase or otherwise, such a quantity of blankets, robes, peltries, and other articles of apparel or ornament as will amount in value to twice the sum at which were estimated the gifts presented at his first initiation. A year or more usually elapses before this can be accomplished, as but one hunting season intervenes before the next annual meeting of the society, when furs are in their prime; and fruits and maple sugar can be gathered but once during the season, and these may be converted into money with which to purchase presents not always found

For acting in the capacity of instructor, a Midē´ priest receives blankets, horses, and whatever may be mutually agreed upon between himself and his pupil. The meetings take place at the instructor’s wig´iwam at intervals of a week or two; and sometimes during the autumn months, preceding the summer in which the initiation is to be conferred, the candidate is compelled to resort to a sudatory and take a vapor bath, as a means of purgation preparatory to his serious consideration of the sacred rites and teachings with which his mind “and heart” must henceforth be occupied, to the exclusion of everything that might tend to divert his thoughts.

What the special peculiarities and ceremonials of initiation into the second degree may have been in former times, it is impossible to ascertain at this late day. The only special claims for benefits to be derived through this advancement, as well as into the third and fourth degrees, are, that a Midē´ upon his admission into a new degree receives the protection of that Man´idō alleged and believed to be the special guardian of such degree, and that the repetition of initiation adds to the magic powers previously received by the initiate. In the first degree the sacred mīgis was “shot” into the two sides, the heart, and head of the candidate, whereas in the second degree this sacred, or magic, influence, is directed by the priests Pl. III. The second, third, and fourth degrees are practically mere repetitions of the first, and the slight differences between them are noted under their respective captions.

In addition to a recapitulation of the secrets pertaining to the therapeutics of the Midē´, a few additional magic remedies are taught the candidate in his preparatory instruction. The chief of these are described below.

Ma-kwa´ wī´-i-sŏp, “Bear’s Gall,” and Pi´-zhi-ki wī´-i-sŏp, “Ox Gall,” are both taken from the freshly killed animal and hung up to dry. It is powdered as required, and a small pinch of it is dissolved in water, a few drops of which are dropped into the ear of a patient suffering from earache.

Gō´-gi-mish (gen. et sp.?).—A plant, described by the preceptor as being about 2 feet in height, having black bark and clusters of small red flowers.

1. The bark is scraped from the stalk, crushed and dried. When it is to be used the powder is put into a small bag of cloth and soaked in hot water to extract the virtue. It is used to expel evil man´idōs which cause obstinate coughs, and is also administered to consumptives. The quantity of bark derived from eight stems, each 10 inches long, makes a large dose. When a Midē´ gives this medicine to a patient, he fills his pipe and smokes, and before the tobacco is all consumed the patient vomits.

2. The root of this plant mixed with the following is used to produce paralysis of the mouth. In consequence of the power it possesses it is believed to be under the special protection of the Midē´ Man´idō, i.e., Ki´tshi Man´idō.

The compound is employed also to counteract the evil intentions, conjurations, or other charms of so-called bad Midē´, Wâbĕnō´, and Jĕs´sakkīd´.

Tzhi-bē´-gŏp—“Ghost Leaf.”

After the cuticle is removed from the roots the thick under-bark is crushed into a powder. It is mixed with Gō´gimish.

Dzhi-bai´-ĕ-mŏk´-ke-zĭn´—“Ghost Moccasin;” “Puff-ball.”

The spore-dust of the ball is carefully reserved to add to the above mixture.

O-kwē´-mish—“Bitter Black Cherry.”

The inner bark of branches dried and crushed is also added.

Nē´-wĕ—“Rattlesnake” (Crotalus durissus, L.).

The reptile is crushed and the blood collected, dried, and used in a pulverulent form. After partially crushing the body it is hung up and the drippings collected and dried. Other snakes may be employed as a substitute.

It is impossible to state the nature of the plants mentioned in the above compound, as they are not indigenous to the vicinity of White Earth, Minnesota, but are procured from Indians living in the eastern extremity of the State and in Wisconsin. Poisonous plants are of rare occurrence in this latitude, and if any actual poisonous properties exist in the mixture they may be introduced by the Indian himself, as strychnia is frequently to be purchased at almost any of the stores, to be used in the extermination of noxious animals. Admitting that crotalus venom may be present, the introduction into the human circulation of this substance would without doubt produce death and not paralysis of the facial muscles, and if taken into the stomach it quickly undergoes chemical change when brought in contact with the gastric juice, as is well known

I mention this because of my personal knowledge of six cases at White Earth, in which paralysis of one side of the face occurred soon after the Midē´ administered this compound. In nearly all of them the distortion disappeared after a lapse of from six weeks to three months, though one is known to have continued for several years with no signs of recovery. The Catholic missionary at White Earth, with whom conversation was held upon this subject, feels impressed that some of the so-called “bad Midē´” have a knowledge of some substance, possibly procured from the whites, which they attempt to employ in the destruction of enemies, rivals, or others. It may be possible that the instances above referred to were cases in which the dose was not sufficient to kill the victim, but was enough to disable him temporarily. Strychnia is the only substance attainable by them that could produce such symptoms, and then only when given in an exceedingly small dose. It is also alleged by almost every one acquainted with the Ojibwa that they do possess poisons, and that they employ them when occasion demands in the removal of personal enemies or the enemies of those who amply reward the Midē´ for such service.

Plate XII. Invitation Sticks.

When the time of ceremony of initiation approaches, the chief Midē´ priest sends out a courier to deliver to each member an invitation to attend (Pl. XII), while the candidate removes his wig´iwam to the vicinity of the place where the Midē´wigân has been erected. On the fifth day before the celebration he visits the sweat-lodge, where he takes his first vapor bath, followed on the next by another; on the following day he takes the third bath, after which his preceptor visits him. After making an offering to Ki´tshi Man´iō the priest sings a song, of which the characters are reproduced in Pl. XIII, A. The Ojibwa words employed in singing are given in the first lines, and are said to be the ancient phraseology as taught for many generations. They are archaic, to a great extent, and have additional meaningless syllables inserted, and used as suffixes which are intoned to prolong notes. The second line of the Ojibwa text consists of the words as they are spoken at the present time, to each of which is added the interpretation. The radical similarity between the two is readily perceived.

Plate XIII.a. Mnemonic Song.

Hi´-na-wi´-a-ni-kaⁿ. (As sung.) We´-me-a´ ni-kan mi´-sha man´-i-dō I am crying my colleague great spirit. ni-wa´-ma-bi-go´ ma´-wĭ-yan´. He sees me crying. [The singer is represented as in close relationship or communion with Ki´tshi Man´idō, the circle denoting union; the short zigzag lines within which, in this instance, represent the tears, i.e., “eye rain,” directed toward the sky.]

Ki-nŭn´-no, hē´, ki-mun´-i-dō´-we, hē´, esh´-i-ha´-ni. (As sung.) Gi-nŭn´-dōn ni-kan´ ē-zhi-an. I hear you, colleague, what you say to me. [The singer addresses the Otter Spirit, whose figure is emerging from the Midē´wigân of which he is the chief guardian.]