The Project Gutenberg EBook of The Mide'wiwin or "Grand Medicine Society"
of the Ojibwa, by Walter James Hoffman
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Title: The Mide'wiwin or "Grand Medicine Society" of the Ojibwa
Seventh Annual Report of the Bureau of Ethnology to the
Secretary of the Smithsonian Institution, 1885-1886,
Government Printing Office, Washington, 1891, pages 143-300
Author: Walter James Hoffman
Release Date: September 25, 2006 [EBook #19368]
Language: English
Character set encoding: ASCII
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Unicode (UTF-8) characters:
[-a] [-e] [-i] [-o] [-u] vowel with macron ("long" mark)
[)a] [)e] [)i] [)o] [)u] vowel with breve ("short" mark)
[n] small raised n
Latin-1 (8th-bit) characters:
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* * * * *
THE MID[-E]/WIWIN OR "GRAND MEDICINE SOCIETY"
of
THE OJIBWA.
by
W. J. HOFFMAN.
* * * * *
CONTENTS.
Page
Introduction 149
Shamans 156
Mid[-e]/wiwin 164
Mid[-e]/wig[^a]n 187
First degree 189
Preparatory instruction 189
Mid[-e]/ therapeutics 197
Imploration for clear weather 207
Initiation of candidate 210
Descriptive notes 220
Second degree 224
Preparation of candidate 224
Initiation of candidate 231
Descriptive notes 236
Third degree 240
Preparation of candidate 241
Initiation of candidate 243
Descriptive notes 251
Fourth degree 255
Preparation of candidate 257
Initiation of candidate 258
Descriptive notes 274
Dzhibai/ Mid[-e]/wig[^a]n 278
Initiation by substitution 281
Supplementary notes 286
Pictography 286
Music 289
Dress and ornaments 298
Future of the society 299
ILLUSTRATIONS.
[Plates and Figures were numbered continuously within each Bureau
of Ethnology volume, so there is no Plate I in this article.]
Page
Plate II. Map showing present
distribution of Ojibwa 150
III. Red Lake and Leech Lake records 166
IV. Sikas/sige's record 170
V. Origin of [^A]n['i]shin[^a]/b[-e]g 172
VI. Facial decoration 174
VII. Facial decoration 178
VIII. Ojibwa's record 182
IX. Mnemonic songs 193
X. Mnemonic songs 202
XI. Sacred objects 220
XII. Invitation sticks 236
XIII. Mnemonic songs 238
XIV. Mnemonic songs 288
XV. Sacred posts 240
XVI. Mnemonic songs 244
XVII. Mnemonic songs 266
XVIII. J[)e]s/sakk[-i]d/ removing disease 278
XIX. Birch-bark records 286
XX. Sacred bark scroll and contents 288
XXI. Mid[-e]/ relics from Leech Lake 390
XXII. Mnemonic songs 392
XXIII. Mid[-e]/ dancing garters 298
Fig. 1. Herbalist preparing medicine
and treating patient 159
2. Sikas/sig[)e]'s combined charts,
showing descent of M[-i]/nab[-o]/zho 174
3. Origin of ginseng 175
4. Peep-hole post 178
5. Migration of [^A]n['i]shin[^a]/b[-e]g 179
6. Birch-bark record, from White Earth 185
7. Birch-bark record, from Bed Lake 186
8. Birch-bark record, from Red Lake 186
9. Eshgib[-o]/ga 187
10. Diagram of Mid[-e]/wig[^a]n
of the first degree 188
11. Interior of Mid[-e]/wig[^a]n 188
12. Ojibwa drums 190
13. Mid[-e]/ rattle 191
14. Mid[-e]/ rattle 191
15. Shooting the M[-i]gis 192
16. Wooden beads 205
17. Wooden effigy 205
18. Wooden effigy 205
19. Hawk-leg fetish 220
20. Hunter's medicine 222
21. Hunter's medicine 222
22. W[^a]b[)e]n[-o]/ drum 223
23. Diagram of Mid[-e]/wig[^a]n
of the second degree 224
24. Mid[-e]/ destroying an enemy 238
25. Diagram of Mid[-e]/wig[^a]n
of the third degree 240
26. J[)e]s/sakk[^a]n/, or juggler's lodge 252
27. J[)e]s/sakk[^a]n/, or juggler's lodge 252
28. J[)e]s/sakk[^a]n/, or juggler's lodge 252
29. J[)e]s/sakk[^a]n/, or juggler's lodge 252
30. J[)e]s/sakk[^a]n/, or juggler's lodge 252
31. J[)e]s/sakk[-i]d/ curing woman 255
32. J[)e]s/sakk[-i]d/ curing man 255
33. Diagram of Mid[-e]/wig[^a]n
of the fourth degree 255
34. General view of Mid[-e]/wig[^a]n 256
35. Indian diagram of ghost lodge 279
36. Leech Lake Mid[-e]/ song 295
37. Leech Lake Mid[-e]/ song 296
38. Leech Lake Mid[-e]/ song 297
39. Leech Lake Mid[-e]/ song 297
THE MID[-E]/WIWIN OR "GRAND MEDICINE SOCIETY"
OF THE OJIBWAY.
By W. J. Hoffman.
INTRODUCTION.
The Ojibwa is one of the largest tribes of the United States, and it is
scattered over a considerable area, from the Province of Ontario, on the
east, to the Red River of the North, on the west, and from Manitoba
southward through the States of Minnesota, Wisconsin, and Michigan. This
tribe is, strictly speaking, a timber people, and in its westward
migration or dispersion has never passed beyond the limit of the timber
growth which so remarkably divides the State of Minnesota into two parts
possessing distinct physical features. The western portion of this State
is a gently undulating prairie which sweeps away to the Rocky Mountains,
while the eastern portion is heavily timbered. The dividing line, at or
near the meridian of 95deg. 50' west longitude, extends due north and
south, and at a point about 75 miles south of the northern boundary the
timber line trends toward the northwest, crossing the State line, 49deg.
north latitude, at about 97deg. 10' west longitude.
Minnesota contains many thousand lakes of various sizes, some of which
are connected by fine water courses, while others are entirely isolated.
The wooded country is undulating, the elevated portions being covered
chiefly with pine, fir, spruce, and other coniferous trees, and the
lowest depressions being occupied by lakes, ponds, or marshes, around
which occur the tamarack, willow, and other trees which thrive in moist
ground, while the regions between these extremes are covered with oak,
poplar, ash, birch, maple, and many other varieties of trees and shrubs.
Wild fowl, game, and fish are still abundant, and until recently have
furnished to the Indians the chief source of subsistence.
Tribal organization according to the totemic system is practically
broken up, as the Indians are generally located upon or near the several
reservations set apart for them by the General Government, where they
have been under more or less restraint by the United States Indian
agents and the missionaries. Representatives of various totems or gentes
may therefore be found upon a single reservation, where they continue to
adhere to traditional customs and beliefs, thus presenting an
interesting field for ethnologic research.
The present distribution of the Ojibwa in Minnesota and Wisconsin is
indicated upon the accompanying map, Pl. II. In the southern portion
many of these people have adopted civilized pursuits, but throughout the
northern and northwestern part many bands continue to adhere to their
primitive methods and are commonly designated "wild Indians." The
habitations of many of the latter are rude and primitive. The bands on
the northeast shore of Red Lake, as well as a few others farther east,
have occupied these isolated sites for an uninterrupted period of about
three centuries, as is affirmed by the chief men of the several villages
and corroborated by other traditional evidence.
Father Claude Allouez, upon his arrival in 1666 at Shagawaumikong, or La
Pointe, found the Ojibwa preparing to attack the Sioux. The settlement
at this point was an extensive one, and in traditions pertaining to the
"Grand Medicine Society" frequent allusion is made to the fact that at
this place the rites were practiced in their greatest purity.
Mr. Warren, in his History of the Ojibwa Indians,[1] bases his belief
upon traditional evidence that the Ojibwa first had knowledge of the
whites in 1612. Early in the seventeenth century the French missionaries
met with various tribes of the Algonkian linguistic stock, as well as
with bands or subtribes of the Ojibwa Indians. One of the latter,
inhabiting the vicinity of Sault Ste. Marie, is frequently mentioned
in the Jesuit Relations as the Saulteurs. This term was applied to all
those people who lived at the Falls, but from other statements it is
clear that the Ojibwa formed the most important body in that vicinity.
La Hontan speaks of the "Outchepoues, alias Sauteurs," as good warriors.
The name Saulteur survives at this day and is applied to a division of
the tribe.
[Footnote 1: Coll. Minn. Hist. Soc., 1885, vol. 5, p. 130.]
According to statements made by numerous Ojibwa chiefs of importance the
tribe began its westward dispersion from La Pointe and Fond du Lac at
least two hundred and fifty years ago, some of the bands penetrating the
swampy country of northern Minnesota, while others went westward and
southwestward. According to a statement[2] of the location of the tribes
of Lake Superior, made at Mackinaw in 1736, the Sioux then occupied the
southern and northern extremities of that lake. It is possible, however,
that the northern bands of the Ojibwa may have penetrated the region
adjacent to the Pigeon River and passed west to near their present
location, thus avoiding their enemies who occupied the lake shore south
of them.
[Footnote 2: Reproduced from the ninth volume of the New York
Colonial Documents, pp. 1054, 1055.]
[Illustration: Plate II.
Ojibwa Indian Reservations in Minnesota and Wisconsin.
I Red Lake. II White Earth. III Winnibigoshish. IV Cass Lake. V Leech
Lake. VI Deer Creek. VII Bois Forte. VIII Vermillion Lake. IX Fond du
Lac. X Mille Lacs. XI Lac Court Ore['i]lle. XII La Pointe. XIII Lac de
Flanibeau. XIV Red Cliff. XV Grand Portage.]
From recent investigations among a number of tribes of the Algonkian
linguistic division it is found that the traditions and practices
pertaining to the Mid[-e]/wiwin, Society of the Mid[-e]/ or Shamans,
popularly designated as the "Grand Medicine Society," prevailed
generally, and the rites are still practiced at irregular intervals,
though in slightly different forms in various localities.
In the reports of early travelers and missionaries no special mention is
made of the Mid[-e]/, the Jes/sakk[-i]d/, or the W[^a]b[)e]n[-o]/, but
the term sorcerer or juggler is generally employed to designate that
class of persons who professed the power of prophecy, and who practiced
incantation and administered medicinal preparations. Constant reference
is made to the opposition of these personages to the introduction of
Christianity. In the light of recent investigation the cause of this
antagonism is seen to lie in the fact that the traditions of Indian
genesis and cosmogony and the ritual of initiation into the Society of
the Mid[-e]/ constitute what is to them a religion, even more powerful
and impressive than the Christian religion is to the average civilized
man. This opposition still exists among the leading classes of a number
of the Algonkian tribes, and especially among the Ojibwa, many bands of
whom have been more or less isolated and beyond convenient reach of the
Church. The purposes of the society are twofold; first, to preserve the
traditions just mentioned, and second, to give a certain class of
ambitious men and women sufficient influence through their acknowledged
power of exorcism and necromancy to lead a comfortable life at the
expense of the credulous. The persons admitted into the society are
firmly believed to possess the power of communing with various
supernatural beings--manidos--and in order that certain desires may be
realized they are sought after and consulted. The purpose of the present
paper is to give an account of this society and of the ceremony of
initiation as studied and observed at White Earth, Minnesota, in 1889.
Before proceeding to this, however, it may be of interest to consider a
few statements made by early travelers respecting the "sorcerers or
jugglers" and the methods of medication.
In referring to the practices of the Algonkian tribes of the Northwest,
La Hontan[3] says:
When they are sick, they only drink Broth, and eat sparingly; and if
they have the good luck to fall asleep, they think themselves cur'd:
They have told me frequently, that sleeping and sweating would cure
the most stubborn Diseases in the World. When they are so weak that
they cannot get out of Bed, their Relations come and dance and make
merry before 'em, in order to divert 'em. To conclude, when they are
ill, they are always visited by a sort of Quacks, (_Jongleurs_); of
whom 't will now be proper to subjoin two or three Words by the bye.
A _Jongleur_ is a sort of _Physician_, or rather a _Quack_, who being
once cur'd of some dangerous Distemper, has the Presumption and Folly
to fancy that he is immortal, and possessed of the Power of curing all
Diseases, by speaking to the Good and Evil Spirits. Now though every
Body rallies upon these Fellows when they are absent, and looks upon
'em as Fools that have lost their Senses by some violent Distemper,
yet they allow 'em to visit the Sick; whether it be to divert 'em with
their Idle Stories, or to have an Opportunity of seeing them rave,
skip about, cry, houl, and make Grimaces and Wry Faces, as if they
were possess'd. When all the Bustle is over, they demand a Feast of a
Stag and some large Trouts for the Company, who are thus regal'd at
once with Diversion and Good Cheer.
When the Quack comes to visit the Patient, he examines him very
carefully; _If the Evil Spirit be here_, says he, _we shall quickly
dislodge him._ This said, he withdraws by himself to a little Tent
made on purpose, where he dances, and sings houling like an Owl;
(which gives the Jesuits Occasion to say, _That the Devil converses
with 'em_.) After he has made an end of this Quack Jargon, he comes
and rubs the Patient in some part of his Body, and pulling some little
Bones out of his Mouth, acquaints the Patient, _That these very Bones
came out of his Body; that he ought to pluck up a good heart, in
regard that his Distemper is but a Trifle; and in fine, that in order
to accelerate the Cure, 't will be convenient to send his own and his
Relations Slaves to shoot Elks, Deer, &c., to the end they may all eat
of that sort of Meat, upon which his Cure does absolutely depend._
Commonly these Quacks bring 'em some Juices of Plants, which are a
sort of Purges, and are called _Maskikik_.
[Footnote 3: New Voyages to North America, London, 1703, vol. 2,
pp. 47, 48.]
Hennepin, in "A Continuation of the New Discovery," etc.,[4] speaks of
the religion and sorcerers of the tribes of the St. Lawrence and those
living about the Great Lakes as follows:
We have been all too sadly convinced, that almost all the Salvages in
general have no notion of a God, and that they are not able to
comprehend the most ordinary Arguments on that Subject; others will
have a Spirit that commands, say they, in the Air. Some among 'em look
upon the Skie as a kind of Divinity; others as an _Otkon_ or
_Manitou_, either Good or Evil.
These People admit of some sort of Genius in all things; they all
believe there is a Master of Life, as they call him, but hereof they
make various applications; some of them have a lean Raven, which they
carry always along with them, and which they say is the Master of
their Life; others have an Owl, and some again a Bone, a Sea-Shell,
or some such thing;
There is no Nation among 'em which has not a sort of Juglers or
Conjuerers, which some look upon to be Wizards, but in my Opinion
there is no Great reason to believe 'em such, or to think that their
Practice favours any thing of a Communication with the Devil.
These Impostors cause themselves to be reverenced as Prophets which
fore-tell Futurity. They will needs be look'd upon to have an
unlimited Power. They boast of being able to make it Wet or Dry; to
cause a Calm or a Storm; to render Land Fruitful or Barren; and, in a
Word to make Hunters Fortunate or Unfortunate. They also pretend to
Physick, and to apply Medicines, but which are such, for the most part
as have little Virtue at all in 'em, especially to Cure that Distemper
which they pretend to.
It is impossible to imagine, the horrible Howlings and strange
Contortions that those Jugglers make of their Bodies, when they are
disposing themselves to Conjure, or raise their Enchantments.
[Footnote 4: London, 1689, p. 59, et. seq.]
Marquette, who visited the Miami, Mascontin and Kickapoo Indians in
1673, after referring to the Indian herbalist, mentions also the
ceremony of the "calumet dance," as follows:
They have Physicians amongst them, towards whom they are very liberal
when they are sick, thinking that the Operation of the Remedies they
take, is proportional to the Presents they make unto those who have
prescrib'd them.
In connection with this, reference is made by Marquette to a certain
class of individuals among the Illinois and Dakota, who were compelled
to wear women's clothes, and who were debarred many privileges, but were
permitted to "assist at all the Superstitions of their _Juglers_, and
their solemn Dances in honor of the _Calumet_, in which they may sing,
but it is not lawful for them to dance. They are call'd to their
Councils, and nothing is determin'd without their Advice; for, because
of their extraordinary way of Living, they are look'd upon as
_Manitous_, or at least for great and incomparable Genius's."
That the calumet was brought into requisition upon all occasions of
interest is learned from the following statement, in which the same
writer declares that it is "the most mysterious thing in the World. The
Sceptres of our Kings are not so much respected; for the Savages have
such a Deference for this Pipe, that one may call it _The God of Peace
and War, and the Arbiter of Life and Death_. Their _Calumet of Peace_ is
different from the _Calumet of War_; They make use of the former to seal
their Alliances and Treaties, to travel with safety, and receive
Strangers; and the other is to proclaim War."
This reverence for the calumet is shown by the manner in which it is
used at dances, in the ceremony of smoking, etc., indicating a religious
devoutness approaching that recently observed among various Algonkian
tribes in connection with the ceremonies of the Mid[-e]/wiwin. When the
calumet dance was held, the Illinois appear to have resorted to the
houses in the winter and to the groves in the summer. The above-named
authority continues in this connection:
They chuse for that purpose a set Place among Trees, to shelter
themselves against the Heat of the Sun, and lay in the middle a large
Matt, as a Carpet, to lay upon the God of the Chief of the Company,
who gave the Ball; for every one has his peculiar God, whom they call
_Manitoa_. It is sometime a Stone, a Bird, a Serpent, or anything else
that they dream of in their Sleep; for they think this _Manitoa_ will
prosper their Wants, as Fishing, Hunting, and other Enterprizes. To
the Right of their _Manitoa_ they place the _Calumet_, their Great
Deity, making round about it a Kind of Trophy with their Arms, viz.
their Clubs, Axes, Bows, Quivers, and Arrows. * * * Every Body
sits down afterwards, round about, as they come, having first of all
saluted the _Manitoa_, which they do in blowing the Smoak of their
Tobacco upon it, which is as much as offering to it Frankincense.
* * * This _Preludium_ being over, he who is to begin the Dance
appears in the middle of the Assembly, and having taken the _Calumet_,
presents it to the Sun, as if he wou'd invite him to smoke. Then he
moves it into an infinite Number of Postures sometimes laying it near
the Ground, then stretching its Wings, as if he wou'd make it fly, and
then presents it to the Spectators, who smoke with it one after
another, dancing all the while. This is the first Scene of this famous
Ball.
The infinite number of postures assumed in offering the pipe appear as
significant as the "smoke ceremonies" mentioned in connection with the
preparatory instruction of the candidate previous to his initiation into
the Mid[-e]/wiwin.
In his remarks on the religion of the Indians and the practices of the
sorcerers, Hennepin says:
As for their Opinion concerning the Earth, they make use of a Name of
a certain _Genius_, whom they call _Micaboche_, who has cover'd the
whole Earth with water (as they imagine) and relate innumerable
fabulous Tales, some of which have a kind of Analogy with the
Universal Deluge. These Barbarians believe that there are certain
Spirits in the Air, between Heaven and Earth, who have a power to
foretell future Events, and others who play the part of Physicians,
curing all sorts of Distempers. Upon which account, it happens, that
these _Savages_ are very Superstitious, and consult their Oracles with
a great deal of exactness. One of these Masters-Jugglers who pass for
Sorcerers among them, one day caus'd a Hut to be erected with ten
thick Stakes, which he fix'd very deep in the Ground, and then made a
horrible noise to Consult the Spirits, to know whether abundance of
Snow wou'd fall ere long, that they might have good game in the
Hunting of Elks and Beavers: Afterward he bawl'd out aloud from the
bottom of the Hut, that he saw many Herds of Elks, which were as yet
at a very great distance, but that they drew near within seven or
eight Leagues of their Huts, which caus'd a great deal of joy among
those poor deluded Wretches.
That this statement refers to one or more tribes of the Algonkian
linguistic stock is evident, not only because of the reference to the
sorcerers and their peculiar methods of procedure, but also that the
name of _Micaboche_, an Algonkian divinity, appears. This Spirit, who
acted as an intercessor between Ki/tshi Man/id[-o] (Great Spirit) and
the Indians, is known among the Ojibwa as Mi/nab[-o]/zho; but to this
full reference will be made further on in connection with the Myth of
the origin of the Mid[-e]/wiwin. The tradition of Nokomis (the earth)
and the birth of Manabush (the Mi/nab[-o]/zho of the Menomoni) and his
brother, the Wolf, that pertaining to the re-creation of the world, and
fragments of other myths, are thrown together and in a mangled form
presented by Hennepin in the following words:
Some Salvages which live at the upper end of the River St. _Lawrence_,
do relate a pretty diverting Story. They hold almost the same opinion
with the former [the Iroquois], that a Woman came down from Heaven,
and remained for some while fluttering in the Air, not finding Ground
whereupon to put her Foot. But that the Fishes moved with Compassion
for her, immediately held a Consultation to deliberate which of them
should receive her. The Tortoise very officiously offered its Back on
the Surface of the Water. The Woman came to rest upon it, and fixed
herself there. Afterwards the Filthiness and Dirt of the Sea gathering
together about the Tortoise, there was formed by little and little
that vast Tract of Land, which we now call _America_.
They add that this Woman grew weary of her Solitude, wanting some body
for to keep her Company, that so she might spend her time more
pleasantly. Melancholy and Sadness having seiz'd upon her Spirits, she
fell asleep, and a Spirit descended from above, and finding her in
that Condition approach'd and knew her unperceptibly. From which
Approach she conceived two Children, which came forth out of one of
her Ribs. But these two Brothers could never afterwards agree
together. One of them was a better Huntsman than the other; they
quarreled every day; and their Disputes grew so high at last, that one
could not bear with the other. One especially being of a very wild
Temper, hated mortally his Brother who was of a milder Constitution,
who being no longer able to endure the Pranks of the other, he
resolved at last to part from him. He retired then into Heaven,
whence, for a Mark of his just Resentment, he causeth at several times
his Thunder to rore over the Head of his unfortunate Brother.
Sometime after the Spirit descended again on that Woman, and she
conceived a Daughter, from whom (as the Salvages say) were propagated
these numerous People, which do occupy now one of the greatest parts
of the Universe.
It is evident that the narrator has sufficiently distorted the
traditions to make them conform, as much as practicable, to the biblical
story of the birth of Christ. No reference whatever is made in the
Ojibwa or Menomoni myths to the conception of the Daughter of Nokomis
(the earth) by a celestial visitant, but the reference is to one of the
wind gods. Mi/nab[-o]/zho became angered with the Ki/tshi Man/id[-o],
and the latter, to appease his discontent, gave to Mi/nab[-o]/zho the
rite of the Mid[-e]wiwin. The brother of Mi/nab[-o]/zho was destroyed by
the malevolent underground spirits and now rules the abode of
shadows,--the "Land of the Midnight Sun."
Upon his arrival at the "Bay of Puans" (Green Bay, Wisconsin), Marquette
found a village inhabited by three nations, viz: "Miamis, Maskoutens,
and Kikabeux." He says:
When I arriv'd there, I was very glad to see a great Cross set up in
the middle of the Village, adorn'd with several White Skins, Red
Girdles, Bows and Arrows, which that good People had offer'd to the
Great _Manitou_, to return him their Thanks for the care he had taken
of them during the Winter, and that he had granted them a prosperous
Hunting. _Manitou_, is the Name they give in general to all Spirits
whom they think to be above the Nature of Man.
Marquette was without doubt ignorant of the fact that the cross is the
sacred post, and the symbol of the fourth degree of the Mid[-e]/wiwin,
as will be fully explained in connection with that grade of the society.
The erroneous conclusion that the cross was erected as an evidence of
the adoption of Christianity, and possibly as a compliment to the
visitor, was a natural one on the part of the priest, but this same
symbol of the Mid[-e]/ Society had probably been erected and bedecked
with barbaric emblems and weapons months before anything was known of
him.
The result of personal investigations among the Ojibwa, conducted during
the years 1887, 1888 and 1889, are presented in the accompanying paper.
The information was obtained from a number of the chief Mid[-e]/ priests
living at Red Lake and White Earth reservations, as well as from members
of the society from other reservations, who visited the last named
locality during the three years. Special mention of the peculiarity of
the music recorded will be made at the proper place; and it may here be
said that in no instance was the use of colors detected, in any
birch-bark or other records or mnemonic songs, simply to heighten the
artistic effect; though the reader would be led by an examination of the
works of Schoolcraft to believe this to be a common practice. Col.
Garrick Mallery; U.S. Army, in a paper read before the Anthropological
Society of Washington, District of Columbia, in 1888, says, regarding
this subject:
The general character of his voluminous publications has not been such
as to assure modern critics of his accuracy, and the wonderful
minuteness, as well as comprehension, attributed by him to the Ojibwa
hieroglyphs has been generally regarded of late with suspicion. It was
considered in the Bureau of Ethnology an important duty to ascertain
how much of truth existed in these remarkable accounts, and for that
purpose its pictographic specialists, myself and Dr. W. J. Hoffman as
assistant, were last summer directed to proceed to the most favorable
points in the present habitat of the tribe, namely, the northern
region of Minnesota and Wisconsin, to ascertain how much was yet to be
discovered. * * * The general results of the comparison of
Schoolcraft's statements with what is now found shows that, in
substance, he told the truth, but with much exaggeration and coloring.
The word "coloring" is particularly appropriate, because, in his
copious illustrations, various colors were used freely with apparent
significance, whereas, in fact, the general rule in regard to the
birch-bark rolls was that they were never colored at all; indeed, the
bark was not adapted to coloration. The metaphorical coloring was also
used by him in a manner which, to any thorough student of the Indian
philosophy and religion, seems absurd. Metaphysical expressions are
attached to some of the devices, or, as he calls them, symbols, which,
could never have been entertained by a people in the stage of culture
of the Ojibwa.
SHAMANS.
There are extant among the Ojibwa Indians three classes of mystery men,
termed respectively and in order of importance the Mid[-e]/, the
J[)e]s/sakk[-i]d/, and the W[^a]b[)e]n[-o]/, but before proceeding to
elaborate in detail the Society of the Mid[-e]/, known as the
Mid[-e]/wiwin, a brief description of the last two is necessary.
The term W[^a]b[)e]n[-o]/ has been explained by various intelligent
Indians as signifying "Men of the dawn," "Eastern men," etc. Their
profession is not thoroughly understood, and their number is so
extremely limited that but little information respecting them can be
obtained. Schoolcraft,[5] in referring to the several classes of
Shamans, says "there is a third form or rather modification of the
medawin, * * * the W[^a]b[)e]n[-o]/; a term denoting a kind of
midnight orgies, which is regarded as a corruption of the Meda." This
writer furthermore remarks[6] that "it is stated by judicious persons
among themselves to be of modern origin. They regard it as a degraded
form of the mysteries of the Meda."
[Footnote 5: Information respecting the history, condition, and
prospects of the Indian tribes of the United States. Philadelphia,
1851, vol. 1, p. 319.]
[Footnote 6: Ibid., p. 362.]
From personal investigation it has been ascertained that a
W[^a]b[)e]n[-o]/ does not affiliate with others of his class so as to
constitute a society, but indulges his pretensions individually. A
W[^a]b[)e]n[-o]/ is primarily prompted by dreams or visions which may
occur during his youth, for which purpose he leaves his village to fast
for an indefinite number of days. It is positively affirmed that evil
man/id[-o]s favor his desires, and apart from his general routine of
furnishing "hunting medicine," "love powders," etc., he pretends also to
practice medical magic. When a hunter has been successful through the
supposed assistance of the W[^a]b[)e]n[-o]/, he supplies the latter with
part of the game, when, in giving a feast to his tutelary daimon, the
W[^a]b[)e]n[-o]/ will invite a number of friends, but all who desire to
come are welcome. This feast is given at night; singing and dancing are
boisterously indulged in, and the W[^a]b[)e]n[-o]/, to sustain his
reputation, entertains his visitors with a further exhibition of his
skill. By the use of plants he is alleged to be enabled to take up and
handle with impunity red-hot stones and burning brands, and without
evincing the slightest discomfort it is said that he will bathe his
hands in boiling water, or even boiling maple sirup. On account of such
performances the general impression prevails among the Indians that the
W[^a]b[)e]n[-o]/ is a "dealer in fire," or "fire-handler." Such
exhibitions always terminate at the approach of day. The number of these
pretenders who are not members of the Mid[-e]/wiwin, is very limited;
for instance, there are at present but two or three at White Earth
Reservation and none at Leech Lake.
As a general rule, however, the W[^a]b[)e]n[-o]/ will seek entrance into
the Mid[-e]/wiwin when he becomes more of a specialist in the practice
of medical magic, incantations, and the exorcism of malevolent
man/id[-o]s, especially such as cause disease.
The J[)e]s/sakk[-i]d/ is a seer and prophet; though commonly designated
a "juggler," the Indians define him as a "revealer of hidden truths."
There is no association whatever between the members of this profession,
and each practices his art singly and alone whenever a demand is made
and the fee presented. As there is no association, so there is no
initiation by means of which one may become a J[)e]s/sakk[-i]d/. The
gift is believed to be given by the thunder god, or Animiki/, and then
only at long intervals and to a chosen few. The gift is received during
youth, when the fast is undertaken and when visions appear to the
individual. His renown depends upon his own audacity and the opinion of
the tribe. He is said to possess the power to look into futurity;
to become acquainted with the affairs and intentions of men; to
prognosticate the success or misfortune of hunters and warriors, as well
as other affairs of various individuals, and to call from any living
human being the soul, or, more strictly speaking, the shadow, thus
depriving the victim of reason, and even of life. His power consists in
invoking, and causing evil, while that of the Mid[-e]/ is to avert it;
he attempts at times to injure the Mid[-e]/ but the latter, by the aid
of his superior man/idos, becomes aware of, and averts such premeditated
injury. It sometimes happens that the demon possessing a patient is
discovered, but the Mid[-e]/ alone has the power to expel him. The
exorcism of demons is one of the chief pretensions of this personage,
and evil spirits are sometimes removed by sucking them through tubes,
and startling tales are told how the J[)e]s/sakk[-i]d/ can, in the
twinkling of an eye, disengage himself of the most complicated tying of
cords and ropes, etc. The lodge used by this class of men consists of
four poles planted in the ground, forming a square of three or four feet
and upward in diameter, around which are wrapped birch bark, robes, or
canvas in such a way as to form an upright cylinder. Communion is held
with the turtle, who is the most powerful man/id[-o] of the
J[)e]s/sakk[-i]d/, and through him, with numerous other malevolent
man/id[-o]s, especially the Animiki/, or thunder-bird. When the prophet
has seated himself within his lodge the structure begins to sway
violently from side to side, loud thumping noises are heard within,
denoting the arrival of man/id[-o]s, and numerous voices and laughter
are distinctly audible to those without. Questions may then be put to
the prophet and, if everything be favorable, the response is not long in
coming. In his notice of the J[)e]s/sakk[-i]d/, Schoolcraft affirms[7]
that "while he thus exercises the functions of a prophet, he is also a
member of the highest class of the fraternity of the Mid[^a]win--a
society of men who exercise the medical art on the principles of magic
and incantations." The fact is that there is not the slightest
connection between the practice of the J[)e]s/sakk[-i]d/ and that of the
Mid[-e]/wiwin, and it is seldom, if at all, that a Mid[-e]/ becomes a
J[)e]s/sakk[-i]d/, although the latter sometimes gains admission into
the Mid[-e]/wiwin, chiefly with the intention of strengthening his power
with his tribe.
[Footnote 7: Op. cit., vol. 5, p. 423.]
The number of individuals of this class who are not members of the
Mid[-e]/wiwin is limited, though greater than that of the
W[^a]b[)e]n[-o]/. An idea of the proportion of numbers of the respective
classes may be formed by taking the case of Menomoni Indians, who are in
this respect upon the same plane as the Ojibwa. That tribe numbers about
fifteen hundred, the Mid[-e]/ Society consisting, in round numbers, of
one hundred members, and among the entire population there are but two
W[^a]b[)e]n[-o]/ and five J[)e]s/sakk[-i]d/.
It is evident that neither the W[^a]b[)e]n[-o]/ nor the
J[)e]s/sakk[-i]d/ confine themselves to the mnemonic songs which are
employed during their ceremonial performances, or even prepare them to
any extent. Such bark records as have been observed or recorded, even
after most careful research and examination extending over the field
seasons of three years, prove to have been the property of
W[^a]b[)e]n[-o]/ and J[)e]s/sakk[-i]d/, who were also Mid[-e]/. It is
probable that those who practice either of the first two forms of
ceremonies and nothing else are familiar with and may employ for their
own information certain mnemonic records; but they are limited to the
characteristic formulae of exorcism, as their practice varies and is
subject to changes according to circumstances and the requirements and
wants of the applicant when words are chanted to accord therewith.
Some examples of songs used by J[)e]s/sakk[-i]d/, after they have become
Mid[-e]/, will be given in the description of the several degrees of the
Mid[-e] 'wiwin.
There is still another class of persons termed
Mashk[-i]/k[)i]k[-e]/win[)i]n[)i], or herbalists, who are generally
denominated "medicine men," as the Ojibwa word implies. Their calling is
a simple one, and consists in knowing the mysterious properties of a
variety of plants, herbs, roots, and berries, which are revealed upon
application and for a fee. When there is an administration of a remedy
for a given complaint, based upon true scientific principles, it is only
in consequence of such practice having been acquired from the whites,
as it has usually been the custom of the Catholic Fathers to utilize
all ordinary and available remedies for the treatment of the common
disorders of life. Although these herbalists are aware that certain
plants or roots will produce a specified effect upon the human system,
they attribute the benefit to the fact that such remedies are
distasteful and injurious to the demons who are present in the system
and to whom the disease is attributed. Many of these herbalists are
found among women, also; and these, too, are generally members of the
Mid[-e]/wiwin. In Fig. 1 is shown an herbalist preparing a mixture.
[Illustration: Fig. 1.--Herbalist preparing medicine and treating
patient.]
The origin of the Mid[-e]/wiwin or Mid[-e]/ Society, commonly, though
erroneously, termed Grand Medicine Society, is buried in obscurity. In
the Jesuit Relations, as early as 1642, frequent reference is made to
sorcerers, jugglers, and persons whose faith, influence, and practices
are dependent upon the assistance of "Manitous," or mysterious spirits;
though, as there is no discrimination made between these different
professors of magic, it is difficult positively to determine which of
the several classes were met with at that early day. It is probable that
the J[)e]s/sakk[-i]d/, or juggler, and the Mid[-e]/, or Shaman, were
referred to.
The Mid[-e]/, in the true sense of the word, is a Shaman, though he has
by various authors been termed powwow, medicine man, priest, seer,
prophet, etc. Among the Ojibwa the office is not hereditary; but among
the Menomoni a curious custom exists, by which some one is selected to
fill the vacancy one year after the death of a Shaman. Whether a similar
practice prevailed among other tribes of the Algonkian linguistic stock
can be ascertained only by similar research among the tribes
constituting that stock.
Among the Ojibwa, however, a substitute is sometimes taken to fill the
place of one who has been prepared to receive the first degree of the
Mid[-e]/wiwin, or Society of the Mid[-e]/, but who is removed by death
before the proper initiation has been conferred. This occurs when a
young man dies, in which case his father or mother may be accepted as a
substitute. This will be explained in more detail under the caption of
Dzhibai/ Mid[-e]/wig[^a]n or "Ghost Lodge," a collateral branch of the
Mid[-e]/wiwin.
As I shall have occasion to refer to the work of the late Mr. W. W.
Warren, a few words respecting him will not be inappropriate. Mr. Warren
was an Ojibwa mixed blood, of good education, and later a member of the
legislature of Minnesota. His work, entiled "History of the Ojibwa
Nation," was published in Vol. V of the Collections of the Minnesota
Historical Society, St. Paul, 1885, and edited by Dr. E. D. Neill. Mr.
Warren's work is the result of the labor of a lifetime among his own
people, and, had he lived, he would undoubtedly have added much to the
historical material of which the printed volume chiefly consists. His
manuscript was completed about the year 1852, and he died the following
year. In speaking of the Society of the Mid[-e]/,[8] he says:
The grand rite of Me-da-we-win (or, as we have learned to term it,
"Grand Medicine,") and the beliefs incorporated therein, are not yet
fully understood by the whites. This important custom is still
shrouded in mystery even to my own eyes, though I have taken much
pains to inquire and made use of every advantage possessed by speaking
their language perfectly, being related to them, possessing their
friendship and intimate confidence has given me, and yet I frankly
acknowledge that I stand as yet, as it were, on the threshold of the
Me-da-we lodge. I believe, however, that I have obtained full as much
and more general and true information on this matter than any other
person who has written on the subject, not excepting a great and
standard author, who, to the surprise of many who know the Ojibways
well, has boldly asserted in one of his works that he has been
regularly initiated into the mysteries of this rite, and is a member
of the Me-da-we Society. This is certainly an assertion hard to
believe in the Indian country; and when the old initiators or Indian
priests are told of it they shake their heads in incredulity that a
white man should ever have been allowed _in truth_ to become a member
of their Me-da-we lodge.
An entrance into the lodge itself, while the ceremonies are being
enacted, has sometimes been granted through courtesy; though this does
not initiate a person into the mysteries of the creed, nor does it
make him a member of the Society.
[Footnote 8: Op. cit., pp. 65, 66.]
These remarks pertaining to the pretensions of "a great and standard
authority" have reference to Mr. Schoolcraft, who among numerous other
assertions makes the following, in the first volume of his Information
Respecting the Indian Tribes of the United States, Philadelphia, 1851,
p. 361, viz:
I had observed the exhibitions of the Medawin, and the exactness and
studious ceremony with which its rites were performed in 1820 in the
region of Lake Superior; and determined to avail myself of the
advantages of my official position, in 1822, when I returned as a
Government agent for the tribes, to make further inquiries into its
principles and mode of proceeding. And for this purpose I had its
ceremonies repeated in my office, under the secrecy of closed doors,
with every means of both correct interpretation and of recording the
result. Prior to this transaction I had observed in the hands of an
Indian of the Odjibwa tribe one of those symbolic tablets of pictorial
notation which have been sometimes called "music boards," from the
fact of their devices being sung off by the initiated of the Meda
Society. This constituted the object of the explanations, which, in
accordance with the positive requisitions of the leader of the society
and three other initiates, was thus ceremoniously made.
This statement is followed by another,[9] in which Mr. Schoolcraft, in a
foot-note, affirms:
Having in 1823 been myself admitted to the class of a Meda by the
Chippewas, and taken the initiatory step of a _Sagima_ and
_Jesukaid_in each of the other fraternities, and studied their
pictographic system with great care and good helps, I may speak with
the more decision on the subject.
[Footnote 9: Op. cit., vol. 5, p, 71.]
Mr. Schoolcraft presents a superficial outline of the initiatory
ceremonies as conducted during his time, but as the description is
meager, notwithstanding that there is every evidence that the ceremonies
were conducted with more completeness and elaborate dramatization nearly
three-quarters of a century ago than at the present day, I shall not
burden this paper with useless repetition, but present the subject as
conducted within the last three years.
Mr. Warren truly says:
In the Me-da-we rite is incorporated most that is ancient amongst
them--songs and traditions that have descended not orally, but in
hieroglyphs, for at least a long time of generations. In this rite is
also perpetuated the purest and most ancient idioms of their language,
which differs somewhat from that of the common everyday use.
As the ritual of the Mid[-e]/wiwin is based to a considerable extent
upon traditions pertaining to the cosmogony and genesis and to the
thoughtful consideration by the Good Spirit for the Indian, it is looked
upon by them as "their religion," as they themselves designate it.
In referring to the rapid changes occurring among many of the Western
tribes of Indians, and the gradual discontinuance of aboriginal
ceremonies and customs, Mr. Warren remarks[10] in reference to the
Ojibwa:
Even among these a change is so rapidly taking place, caused by a
close contact with the white race, that ten years hence it will be too
late to save the traditions of their forefathers from total oblivion.
And even now it is with great difficulty that genuine information can
be obtained of them. Their aged men are fast falling into their
graves, and they carry with them the records of the past history of
their people; they are the initiators of the grand rite of religious
belief which they believe the Great Spirit has granted to his red
children to secure them long life on earth and life hereafter; and in
the bosoms of these old men are locked up the original secrets of this
their most ancient belief. * * *
They fully believe, and it forms part of their religion, that the
world has once been covered by a deluge, and that we are now living on
what they term the "new earth." This idea is fully accounted for by
their vague traditions; and in their Me-da-we-win or religion,
hieroglyphs are used to denote this second earth.
[Footnote 10: Op. cit., p. 25.]
Furthermore,
They fully believe that the red man mortally angered the Great Spirit
which caused the deluge, and at the commencement of the new earth it
was only through the medium and intercession of a powerful being, whom
they denominate Manab-o-sho, that they were allowed to exist, and
means were given them whereby to subsist and support life; and a code
of religion was more lately bestowed on them, whereby they could
commune with the offended Great Spirit, and ward off the approach and
ravages of death.
It may be appropriate in this connection to present the description
given by Rev. Peter Jones of the Mid[-e]/ priests and priestesses. Mr.
Jones was an educated Ojibwa Episcopal clergyman, and a member of the
Missasauga--i.e., the Eagle totemic division of that tribe of Indians
living in Canada. In his work[11] he states:
Each tribe has its medicine men and women--an order of priesthood
consulted and employed in all times of sickness. These powwows are
persons who are believed to have performed extraordinary cures, either
by the application of roots and herbs or by incantations. When an
Indian wishes to be initiated into the order of a powwow, in the first
place he pays a large fee to the faculty. He is then taken into the
woods, where he is taught the names and virtues of the various useful
plants; next he is instructed how to chant the medicine song, and how
to pray, which prayer is a vain repetition offered up to the Master of
Life, or to some munedoo whom the afflicted imagine they have
offended.
The powwows are held in high veneration by their deluded brethren; not
so much for their knowledge of medicine as for the magical power which
they are supposed to possess. It is for their interest to lead these
credulous people to believe that they can at pleasure hold intercourse
with the munedoos, who are ever ready to give them whatever
information they require.
[Footnote 11: History of the Ojebway Indians, London [1843(?)],
pp. 143,144.]
The Ojibwa believe in a multiplicity of spirits, or man/id[-o]s, which
inhabit all space and every conspicuous object in nature. These
man/id[-o]s, in turn, are subservient to superior ones, either of a
charitable and benevolent character or those which are malignant and
aggressive. The chief or superior man/id[-o] is termed Ki/tshi
Man/id[-o]--Great Spirit--approaching to a great extent the idea of the
God of the Christian religion; the second in their estimation is Dzhe
Man/id[-o], a benign being upon whom they look as the guardian spirit of
the Mid[-e]/wiwin and through whose divine provision the sacred rites of
the Mid[-e]/wiwin were granted to man. The Ani/miki or Thunder God is,
if not the supreme, at least one of the greatest of the malignant
man/id[-o]s, and it is from him that the J[)e]s/sakk[-i]d/ are believed
to obtain their powers of evil doing. There is one other, to whom
special reference will be made, who abides in and rules the "place of
shadows," the hereafter; he is known as Dzhibai/ Man/id[-o]--Shadow
Spirit, or more commonly Ghost Spirit. The name of Ki/tshi Man/id[-o] is
never mentioned but with reverence, and thus only in connection with the
rite of Mid[-e]/wiwin, or a sacred feast, and always after making an
offering of tobacco.
The first important event in the life of an Ojibwa youth is his first
fast. For this purpose he will leave his home for some secluded spot in
the forest where he will continue to fast for an indefinite number of
days; when reduced by abstinence from food he enters a hysterical or
ecstatic state in which he may have visions and hallucinations. The
spirits which the Ojibwa most desire to see in these dreams are those of
mammals and birds, though any object, whether animate or inanimate, is
considered a good omen. The object which first appears is adopted as the
personal mystery, guardian spirit, or tutelary daimon of the entranced,
and is never mentioned by him without first making a sacrifice. A small
effigy of this man/id[-o] is made, or its outline drawn upon a small
piece of birch bark, which is carried suspended by a string around the
neck, or if the wearer be a Mid[-e]/ he carries it in his "medicine bag"
or pinji/gos[^a]n. The future course of life of the faster is governed
by his dream; and it sometimes occurs that because of giving an
imaginary importance to the occurrence, such as beholding, during the
trance some powerful man/id[-o] or other object held in great reverence
by the members of the Mid[-e]/ Society, the faster first becomes
impressed with the idea of becoming a Mid[-e]/. Thereupon he makes
application to a prominent Mid[-e]/ priest, and seeks his advice as to
the necessary course to be pursued to attain his desire. If the Mid[-e]/
priest considers with favor the application, he consults with his
confreres and action is taken, and the questions of the requisite
preliminary instructions, fees, and presents, etc., are formally
discussed. If the Mid[-e]/ priests are in accord with the desires of the
applicant an instructor or preceptor is designated, to whom he must
present himself and make an agreement as to the amount of preparatory
information to be acquired and the fees and other presents to be given
in return. These fees have nothing whatever to do with the presents
which must be presented to the Mid[-e]/ priests previous to his
initiation as a member of the society, the latter being collected during
the time that is devoted to preliminary instruction, which period
usually extends over several years. Thus ample time is found for
hunting, as skins and peltries, of which those not required as presents
may be exchanged for blankets, tobacco, kettles, guns, etc., obtainable
from the trader. Sometimes a number of years are spent in preparation
for the first degree of the Mid[-e]/wiwin, and there are many who have
impoverished themselves in the payment of fees and the preparation for
the feast to which all visiting priests are also invited.
Should an Indian who is not prompted by a dream wish to join the society
he expresses to the four chief officiating priests a desire to purchase
a m[-i]/gis, which is the sacred symbol of the society and consists of a
small white shell, to which reference will be made further on. His
application follows the same course as in the preceding instance, and
the same course is pursued also when a J[)e]s/sakk[-i]d/ or a
W[^a]b[)e]n[-o]/ wishes to become a Mid[-e]/.
MID[-E]/WIWIN.
The Mid[-e]/wiwin--Society of the Mid[-e]/ or Shamans--consists of an
indefinite number of Mid[-e]/ of both sexes. The society is graded into
four separate and distinct degrees, although there is a general
impression prevailing even among certain members that any degree beyond
the first is practically a mere repetition. The greater power attained
by one in making advancement depends upon the fact of his having
submitted to "being shot at with the medicine sacks" in the hands of the
officiating priests. This may be the case at this late day in certain
localities, but from personal experience it has been learned that there
is considerable variation in the dramatization of the ritual. One
circumstance presents itself forcibly to the careful observer, and that
is that the greater number of repetitions of the phrases chanted by the
Mid[-e]/ the greater is felt to be the amount of inspiration and power
of the performance. This is true also of some of the lectures in which
reiteration and prolongation in time of delivery aids very much in
forcibly impressing the candidate and other observers with the
importance and sacredness of the ceremony.
It has always been customary for the Mid[-e]/ priests to preserve
birch-bark records, bearing delicate incised lines to represent
pictorially the ground plan of the number of degrees to which the owner
is entitled. Such records or charts are sacred and are never exposed to
the public view, being brought forward for inspection only when an
accepted candidate has paid his fee, and then only after necessary
preparation by fasting and offerings of tobacco.
During the year 1887, while at Red Lake, Minnesota, I had the good
fortune to discover the existence of an old birch-bark chart, which,
according to the assurances of the chief and assistant Mid[-e]/ priests,
had never before been exhibited to a white man, nor even to an Indian
unless he had become a regular candidate. This chart measures 7 feet
1-1/2 inches in length and 18 inches in width, and is made of five
pieces of birch bark neatly and securely stitched together by means of
thin, flat strands of bass wood. At each end are two thin strips of
wood, secured transversely by wrapping and stitching with thin strands
of bark, so as to prevent splitting and fraying of the ends of the
record. Pl. III A, is a reproduction of the design referred to.
It had been in the keeping of Skw[-e]k[)o]/m[)i]k, to whom it was
intrusted at the death of his father-in-law, the latter, in turn, having
received it in 1825 from Bad[^a]/san, the Grand Shaman and chief of the
Winnib[-e]/goshish Ojibwa.
It is affirmed that Bad[^a]/san had received the original from the Grand
Mid[-e]/ priest at La Pointe, Wisconsin, where, it is said, the
Mid[-e]/wiwin was at that time held annually and the ceremonies
conducted in strict accordance with ancient and traditional usage.
The present owner of this record has for many years used it in the
preliminary instruction of candidates. Its value in this respect is very
great, as it presents to the Indian a pictorial r['e]sum['e] of the
traditional history of the origin of the Mid[-e]/wiwin, the positions
occupied by the various guardian man/idos in the several degrees, and
the order of procedure in study and progress of the candidate. On
account of the isolation of the Red Lake Indians and their long
continued, independent ceremonial observances, changes have gradually
occurred so that there is considerable variation, both in the pictorial
representation and the initiation, as compared with the records and
ceremonials preserved at other reservations. The reason of this has
already been given.
A detailed description of the above mentioned record, will be presented
further on in connection with two interesting variants which were
subsequently obtained at White Earth, Minnesota. On account of the
widely separated location of many of the different bands of the Ojibwa,
and the establishment of independent Mid[-e]/ societies, portions of the
ritual which have been forgotten by one set may be found to survive at
some other locality, though at the expense of some other fragments of
tradition or ceremonial. No satisfactory account of the tradition of the
origin of the Indians has been obtained, but such information as it was
possible to procure will be submitted.
In all of their traditions pertaining to the early history of the tribe
these people are termed A-nish/-in-[^a]/-b[-e]g--original people--a term
surviving also among the Ottawa, Patawatomi, and Menomoni, indicating
that the tradition of their westward migration was extant prior to the
final separation of these tribes, which is supposed to have occurred at
Sault Ste. Marie.
Mi/nab[-o]/zho (Great Rabbit), whose name occurs in connection with most
of the sacred rites, was the servant of Dzhe Man/id[-o], the Good
Spirit, and acted in the capacity of intercessor and mediator. It is
generally supposed that it was to his good offices that the Indian owes
life and the good things necessary to his health and subsistence.
The tradition of Mi/nab[-o]/zho and the origin of the Mid[-e]/wiwin,
as given in connection with the birch-bark record obtained at Red Lake
(Pl. III A), is as follows:
When Mi/nab[-o]/zho, the servant of Dzhe Man/id[-o], looked down upon
the earth he beheld human beings, the Ani/shin[^a]/b[-e]g, the ancestors
of the Ojibwa. They occupied the four quarters of the earth--the
northeast, the southeast, the southwest, and the northwest. He saw how
helpless they were, and desiring to give them the means of warding off
the diseases with which they were constantly afflicted, and to provide
them with animals and plants to serve as food and with other comforts,
Mi/nab[-o]/zho remained thoughtfully hovering over the center of the
earth, endeavoring to devise some means of communicating with them, when
he heard something laugh, and perceived a dark object appear upon the
surface of the water to the west (No. 2). He could not recognize its
form, and while watching it closely it slowly disappeared from view.
It next appeared in the north (No. 3), and after a short lapse of time
again disappeared. Mi/nab[-o]/zho hoped it would again show itself upon
the surface of the water, which it did in the east (No. 4). Then
Mi/nab[-o]/zho wished that it might approach him, so as to permit him to
communicate with it. When it disappeared from view in the east and made
its reappearance in the south (No. 1), Mi/nab[-o]/zho asked it to come
to the center of the earth that he might behold it. Again it disappeared
from view, and after reappearing in the west Mi/nab[-o]/zho observed it
slowly approaching the center of the earth (i.e., the centre of the
circle), when he descended and saw it was the Otter, now one of the
sacred man/id[-o]s of the Mid[-e]/wiwin. Then Mi/nab[-o]/zho instructed
the Otter in the mysteries of the Mid[-e]/wiwin, and gave him at the
same time the sacred rattle to be used at the side of the sick; the
sacred Mid[-e]/ drum to be used during the ceremonial of initiation and
at sacred feasts, and tobacco, to be employed in invocations and in
making peace.
[Illustration: Plate III.
Red Lake and Leech Lake Records.]
The place where Mi/nab[-o]/zho descended was an island in the middle of
a large body of water, and the Mid[-e]/ who is feared by all the others
is called Mini/sino/shkwe (He-who-lives-on-the-island). Then
Mi/nab[-o]/zho built a Mid[-e]/wig[^a]n (sacred Mid[-e]/ lodge), and
taking his drum he beat upon it and sang a Mid[-e]/ song, telling the
Otter that Dzhe Man/id[-o] had decided to help the
An['i]shin[^a]/b[-o]g, that they might always have life and an abundance
of food and other things necessary for their comfort. Mi/nab[-o]/zho
then took the Otter into the Mid[-e]/wig[^a]n and conferred upon him the
secrets of the Mid[-e]/wiwin, and with his Mid[-e]/ bag shot the sacred
m[-i]/gis into his body that he might have immortality and be able to
confer these secrets to his kinsmen, the An['i]shin[^a]/b[-e]g.
The m[-i]/gis is considered the sacred symbol of the Mid[-e]/wig[^a]n,
and may consist of any small white shell, though the one believed to be
similar to the one mentioned in the above tradition resembles the
cowrie, and the ceremonies of initiation as carried out in the
Mid[-e]/wiwin at this day are believed to be similar to those enacted by
Mi/nab[-o]/zho and the Otter. It is admitted by all the Mid[-e]/ priests
whom I have consulted that much of the information has been lost through
the death of their aged predecessors, and they feel convinced that
ultimately all of the sacred character of the work will be forgotten or
lost through the adoption of new religions by the young people and the
death of the Mid[-e]/ priests, who, by the way, decline to accept
Christian teachings, and are in consequence termed "pagans."
My instructor and interpreter of the Red Lake chart added other
information in explanation of the various characters represented
thereon, which I present herewith. The large circle at the right side of
the chart denotes the earth as beheld by Mi/nab[-o]/zho, while the Otter
appeared at the square projections at Nos. 1, 2, 3, and 4; the
semicircular appendages between these are the four quarters of the
earth, which are inhabited by the Ani/shin[^a]/b[-e]g, Nos. 5, 6, 7, and
8. Nos. 9 and 10 represent two of the numerous malignant man/id[-o]s,
who endeavor to prevent entrance into the sacred structure and mysteries
of the Mid[-e]/wiwin. The oblong squares, Nos. 11 and 12, represent the
outline of the first degree of the society, the inner corresponding
lines being the course traversed during initiation. The entrance to the
lodge is directed toward the east, the western exit indicating the
course toward the next higher degree. The four human forms at Nos. 13,
14, 15, and 16 are the four officiating Mid[-e]/ priests whose services
are always demanded at an initiation. Each is represented as having a
rattle. Nos. 17, 18, and 19 indicate the cedar trees, one of each of
this species being planted near the outer angles of a Mid[-e]/ lodge.
No. 20 represents the ground. The outline of the bear at No. 21
represents the Makwa/ Man/id[-o], or Bear Spirit, one of the sacred
Mid[-e]/ man/id[-o]s, to which the candidate must pray and make
offerings of tobacco, that he may compel the malevolent spirits to draw
away from the entrance to the Mid[-e]/wig[^a]n, which is shown in No.
28. Nos 23 and 24 represent the sacred drum which the candidate must use
when chanting the prayers, and two offerings must be made, as indicated
by the number two.
After the candidate has been admitted to one degree, and is prepared to
advance to the second, he offers three feasts, and chants three prayers
to the Makwa/ Man/id[-o], or Bear Spirit (No. 22), that the entrance
(No. 29) to that degree may be opened to him. The feasts and chants are
indicated by the three drums shown at Nos. 25, 26, and 27.
Nos. 30, 31, 32, 33, and 34 are five Serpent Spirits, evil man/id[-o]s
who oppose a Mid[-e]/'s progress, though after the feasting and prayers
directed to the Makwa/ Man/id[-o] have by him been deemed sufficient the
four smaller Serpent Spirits move to either side of the path between the
two degrees, while the larger serpent (No. 32) raises its body in the
middle so as to form an arch, beneath which passes the candidate on his
way to the second degree.
Nos. 35, 36, 46, and 47 are four malignant Bear Spirits, who guard the
entrance and exit to the second degree, the doors of which are at Nos.
37 and 49. The form of this lodge (No. 38) is like the preceding; but
while the seven Mid[-e]/ priests at Nos. 39, 40, 41, 42, 43, 44, and 45
simply indicate that the number of Mid[-e]/ assisting at this second
initiation are of a higher and more sacred class of personages than in
the first degree, the number designated having reference to quality and
intensity rather than to the actual number of assistants, as
specifically shown at the top of the first degree structure.
When the Mid[-e]/ is of the second degree, he receives from Dzhe
Man/id[-o] supernatural powers as shown in No. 48. The lines extending
upward from the eyes signify that he can look into futurity; from the
ears, that he can hear what is transpiring at a great distance; from the
hands, that he can touch for good or for evil friends and enemies at a
distance, however remote; while the lines extending from the feet denote
his ability to traverse all space in the accomplishment of his desires
or duties. The small disk upon the breast of the figure denotes that a
Mid[-e]/ of this degree has several times had the m[-i]/gis--life--"shot
into his body," the increased size of the spot signifying amount or
quantity of influence obtained thereby.
No. 50 represents a Mi/tsha Mid[-e]/ or Bad Mid[-e]/, one who employs
his powers for evil purposes. He has the power of assuming the form of
any animal, in which guise he may destroy the life of his victim,
immediately after which he resumes his human form and appears innocent
of any crime. His services are sought by people who wish to encompass
the destruction of enemies or rivals, at however remote a locality the
intended victim may be at the time. An illustration representing the
modus operandi of his performance is reproduced and explained in Fig.
24, page 238.
Persons possessed of this power are sometimes termed witches, special
reference to whom is made elsewhere. The illustration, No. 50,
represents such an individual in his disguise of a bear, the characters
at Nos. 51 and 52 denoting footprints of a bear made by him, impressions
of which are sometimes found in the vicinity of lodges occupied by his
intended victims. The trees shown upon either side of No. 50 signify a
forest, the location usually sought by bad Mid[-e]/ and witches.
If a second degree Mid[-e]/ succeeds in his desire to become a member of
the third degree, he proceeds in a manner similar to that before
described; he gives feasts to the instructing and four officiating
Mid[-e]/, and offers prayers to Dzhe Man/id[-o] for favor and success.
No. 53 denotes that the candidate now personates the bear--not one of
the malignant man/id[-o]s, but one of the sacred man/id[-o]s who are
believed to be present during the ceremonials of initiation of the
second degree. He is seated before his sacred drum, and when the proper
time arrives the Serpent Man/id[-o] (No. 54)--who has until this opposed
his advancement--now arches its body, and beneath it he crawls and
advances toward the door (No. 55) of the third degree (No. 56) of the
Mid[-e]/wiwin, where he encounters two (Nos. 57 and 58) of the four
Panther Spirits, the guardians of this degree.
Nos. 61 to 76 indicate mid[-e]/ spirits who inhabit the structure of
this degree, and the number of human forms in excess of those shown in
connection with the second degree indicates a correspondingly higher and
more sacred character. When an Indian has passed this, initiation he
becomes very skillful in his profession of a Mid[-e]/. The powers which
he possessed in the second degree may become augmented. He is
represented in No. 77 with arms extended, and with lines crossing his
body and arms denoting darkness and obscurity, which signifies his
ability to grasp from the invisible world the knowledge and means to
accomplish extraordinary deeds. He feels more confident of prompt
response and assistance from the sacred man/id[-o]s and his knowledge of
them becomes more widely extended.
Nos. 59 and 60 are two of the four Panther Spirits who are the special
guardians of the third degree lodge.
To enter the fourth and highest degree of the society requires a greater
number of feasts than before, and the candidate, who continues to
personate the Bear Spirit, again uses his sacred drum, as he is shown
sitting before it in No. 78, and chants more prayers to Dzhe Man/id[-o]
for his favor. This degree is guarded by the greatest number and the
most powerful of malevolent spirits, who make a last effort to prevent a
candidate's entrance at the door (No. 79) of the fourth degree structure
(No. 80). The chief opponents to be overcome, through the assistance of
Dzhe Man/id[-o], are two Panther Spirits (Nos. 81 and 82) at the eastern
entrance, and two Bear Spirits (Nos. 83 and 84) at the western exit.
Other bad spirits are about the structure, who frequently gain
possession and are then enabled to make strong and prolonged resistance
to the candidate's entrance. The chiefs of this group of malevolent
beings are Bears (Nos. 88 and 96), the Panther (No. 91), the Lynx (No.
97), and many others whose names they have forgotten, their positions
being indicated at Nos. 85, 86, 87, 89, 90, 92, 93, 94, and 95, all but
the last resembling characters ordinarily employed to designate
serpents.
The power with which it is possible to become endowed after passing
through the fourth degree is expressed by the outline of a human figure
(No. 98), upon which are a number of spots indicating that the body is
covered with the m[-i]/gis or sacred shells, symbolical of the
Mid[-e]/wiwin. These spots designate the places where the Mid[-e]/
priests, during the initiation, shot into his body the m[-i]/gis and the
lines connecting them in order that all the functions of the several
corresponding parts or organs of the body may be exercised.
The ideal fourth degree Mid[-e]/ is presumed to be in a position to
accomplish the greatest feats in necromancy and magic. He is not only
endowed with the power of reading the thoughts and intentions of others,
as is pictorially indicated by the m[-i]/gis spot upon the top of the
head, but to call forth the shadow (soul) and retain it within his grasp
at pleasure. At this stage of his pretensions, he is encroaching upon
the prerogatives of the J[)e]s/sakk[-i]d/, and is then recognized as
one, as he usually performs within the J[)e]s/sakk[^a]n or
J[)e]s/sakk[-i]d/ lodge, commonly designated "the Jugglery."
The ten small circular objects upon the upper part of the record may
have been some personal marks of the original owner; their import was
not known to my informants and they do not refer to any portion of the
history or ceremonies or the Mid[-e]/wiwin.
Extending toward the left from the end of the fourth degree inclosure is
an angular pathway (No. 99), which represents the course to be followed
by the Mid[-e]/ after he has attained this high distinction. On account
of his position his path is often beset with dangers, as indicated by
the right angles, and temptations which may lead him astray; the points
at which he may possibly deviate from the true course of propriety are
designated by projections branching off obliquely toward the right and
left (No. 100). The ovoid figure (No. 101) at the end of this path is
termed Wai-[)e]k/-ma-y[)o]k/--End of the road--and is alluded to in the
ritual, as will be observed hereafter, as the end of the world, i.e.,
the end of the individual's existence. The number of vertical strokes
(No. 102) within the ovoid figure signify the original owner to have
been a fourth degree Mid[-e]/ for a period of 14 years.
The outline of the Mid[-e]/wig[^a]n (No. 103) not only denotes that the
same individual was a member of the Mid[-e]/wiwin, but the thirteen
vertical strokes shown in Nos. 104 and 105 indicate that he was chief
Mid[-e]/ priest of the society for that number of years.
[Illustration: Plate IV.
Sikas/sige's Record.]
The outline of a Mid[-e]/wig[^a]n as shown at No. 106, with the place
upon the interior designating the location of the sacred post (No. 107)
and the stone (No. 108) against which the sick are placed during the
time of treatment, signifies the owner to have practiced his calling of
the exorcism of demons. But that he also visited the sick beyond the
acknowledged jurisdiction of the society in which he resided, is
indicated by the path (No. 109) leading around the sacred inclosure.
Upon that portion of the chart immediately above the fourth degree lodge
is shown the outline of a Mid[-e]/wiwin (No. 110), with a path (No.
114), leading toward the west to a circle (No. 111), within which is
another similar structure (No. 112) whose longest diameter is at right
angles to the path, signifying that it is built so that its entrance is
at the north. This is the Dzhibai/ Mid[-e]/wig[^a]n or Ghost Lodge.
Around the interior of the circle are small V-shaped characters denoting
the places occupied by the spirits of the departed, who are presided
over by the Dzhibai/ Mid[-e]/, literally Shadow Mid[-e]/.
No. 113 represents the K[)o]/-k['o]-k[)o]-[-o]/ (Owl) passing from the
Mid[-e]/wig[^a]n to the Land of the Setting Sun, the place of the dead,
upon the road of the dead, indicated by the pathway at No. 114. This
man/id[-o] is personated by a candidate for the first degree of the
Mid[-e]/wiwin when giving a feast to the dead in honor of the shadow of
him who had been dedicated to the Mid[-e]/wiwin and whose place is now
to be taken by the giver of the feast.
Upon the back of the Mid[-e]/ record, above described, is the personal
record of the original owner, as shown in Pl. III B. Nos. 1, 2, 3, and 4
represent the four degrees of the society into which he has been
initiated, or, to use the phraseology of an Ojibwa, "through which he
has gone." This "passing through" is further illustrated by the bear
tracks, he having personated the Makwa/ Man/id[-o] or Bear Spirit,
considered to be the highest and most powerful of the guardian spirits
of the fourth degree wigwam.
The illustration presented in Pl. III C represents the outlines of a
birch-bark record (reduced to one-third) found among the effects of a
lately deceased Mid[-e]/ from Leech Lake, Minnesota. This record,
together with a number of other curious articles, composed the outfit of
the Mid[-e]/, but the Rev. James A. Gilfillan of White Earth, through
whose courtesy I was permitted to examine the objects, could give me no
information concerning their use. Since that time, however, I have had
an opportunity of consulting with one of the chief priests of the Leech
Lake Society, through whom I have obtained some interesting data
concerning them.
The chart represents the owner to have been a Mid[-e]/ of the second
degree, as indicated by the two outlines of the respective structures at
Nos. 1 and 2, the place of the sacred posts being marked at Nos. 3 and
4. Nos. 5, 6, 7, and 8 are Mid[-e]/ priests holding their Mid[-e]/ bags
as in the ceremony of initiation. The disks represented at Nos. 9, 10,
11, 12, and 13 denote the sacred drum, which may be used by him during
his initiation, while Nos. 14, 15, 16, and 17 denote that he was one of
the four officiating priests of the Mid[-e]/wig[^a]n at his place of
residence. Each of these figures is represented as holding their sacred
bags as during the ceremonies. No. 18 denotes the path he has been
pursuing since he became a Mid[-e]/, while at Nos. 19 and 20 diverging
lines signify that his course is beset with temptations and enemies,
as referred to in the description of the Red Lake chart, Pl. III A.
The remaining objects found among the effects of the Mid[-e]/ referred
to will be described and figured hereafter.
The diagram represented on Pl. IV is a reduced copy of a record made by
Sikas/sig[)e], a Mille Lacs Ojibwa Mid[-e]/ of the second degree, now
resident at White Earth.
The chart illustrating pictorially the general plan of the several
degrees is a copy of a record in the possession of the chief Mid[-e]/ at
Mille Lacs in 1830, at which time Sikas/sig[)e], at the age of 10 years,
received his first degree. For a number of years thereafter
Sikas/sig[)e] received continued instruction from his father
Bai[-e]/dzh[)e]k, and although he never publicly received advancement
beyond the second degree of the society, his wife became a fourth degree
priestess, at whose initiation he was permitted to be present.
Since his residence at White Earth Sikas/sig[)e] has become one of the
officiating priests of the society at that place. One version given by
him of the origin of the Indians is presented in the following
tradition, a pictorial representation having also been prepared of which
Pl. V is a reduced copy:
In the beginning, Dzhe Man/id[-o] (No. 1), made the Mid[-e]/
Man/id[-o]s. He first created two men (Nos. 2 and 3), and two women
(Nos. 4 and 5); but they had no power of thought or reason. Then Dzhe
Man/id[-o] (No. 1) made them rational beings. He took them in his
hands so that they should multiply; he paired them, and from this
sprung the Indians. When there were people he placed them upon the
earth, but he soon observed that they were subject to sickness,
misery, and death, and that unless he provided them with the Sacred
Medicine they would soon become extinct.
Between the position occupied by Dzhe Man/id[-o] and the earth were
four lesser spirits (Nos. 6, 7, 8, and 9) with whom Dzhe Man/id[-o]
decided to commune, and to impart to them the mysteries by which the
Indians could be benefited. So he first spoke to a spirit at No. 6,
and told him all he had to say, who in turn communicated the same
information to No. 7, and he in turn to No. 8, who also communed with
No. 9. They all met in council, and determined to call in the four
wind gods at Nos. 10, 11, 12, and 13. After consulting as to what
would be best for the comfort and welfare of the Indians, these
spirits agreed to ask Dzhe Man/id[-o] to communicate the Mystery of
the Sacred Medicine to the people.
Dzhe Man/id[-o] then went to the Sun Spirit (No. 14) and asked him to
go to the earth and instruct the people as had been decided upon by
the council. The Sun Spirit, in the form of a little boy, went to the
earth and lived with a woman (No. 15) who had a little boy of her own.
[Illustration: Plate V.
Origin of [^A]ni/shin[^a]/b[-e]g.]
This family went away in the autum to hunt, and during the winter this
woman's son died. The parents were so much distressed that they
decided to return to the village and bury the body there; so they made
preparations to return, and as they traveled along, they would each
evening erect several poles upon which the body was placed to prevent
the wild beasts from devouring it. When the dead boy was thus hanging
upon the poles, the adopted child--who was the Sun Spirit--would play
about the camp and amuse himself, and finally told his adopted father
he pitied him, and his mother, for their sorrow. The adopted son said
he could bring his dead brother to life, whereupon the parents
expressed great surprise and desired to know how that could be
accomplished.
The adopted boy then had the party hasten to the village, when he
said, "Get the women to make a wig/iwam of bark (No. 16), put the dead
boy in a covering of birch bark and place the body on the ground in
the middle of the wig/iwam." On the next morning after this had been
done, the family and friends went into this lodge and seated
themselves around the corpse.
When they had all been sitting quietly for some time, they saw through
the doorway the approach of a bear (No. 17) which gradually came
towards the wig/iwam, entered it, and placed itself before the dead
body and said h[)u], h[)u], h[)u], h[)u], when he passed around it
towards the left side, with a trembling motion, and as he did so,
the body began quivering, and the quivering increased as the bear
continued until he had passed around four times, when the body came to
life again and stood up. Then the bear called to the father, who was
sitting in the distant right-hand corner of the wig/iwam, and
addressed to him the following words:
N[-o]s ka-w[-i]/-na ni/-shi-na/-bi wis-s[-i]/ a/-ya-w[-i]/-an
My father is not an Indian not you are
man/-i-d[-o] nin-g[-i]/-sis. Be-mai/-a-m[-i]/-nik
a spirit son. Insomuch
ni/-dzh[)i] man/-i-d[-o] m[-i]-a-zh[)i]/-gwa
my fellow spirit now
tsh['i]-g[)i]-a/-we-[^a]n/. N[-o]s a-zh[)i]/-gwa a-s[-e]/-ma
as you are. My father now tobacco
tshi/-a-t[-o]/-y[-e]k.
you shall put.
A/-m[)i]-k[)u]n/-dem mi-[-e]/-ta [^a]/-wi-dink/
He speaks of only once
dzhi-g[)o]sh/-kwi-t[-o]t/ wen/-dzhi-bi-m[^a]/-di-zid/-o-ma/
to be able to do it why he shall live here
a-g[^a]/-wa bi-m[^a]-d[)i]-z[)i]d/-mi-o-ma/;
now that he scarcely lives;
ni-dzh[)i] man/-i-d[-o] m['i]-a-zh[)i]/-gwa
my fellow spirit now I shall go
tsh['i]-g[)i]-w[)e]/-[^a]n.
home.
The little bear boy (No. 17) was the one who did this. He then
remained among the Indians (No. 18) and taught them the mysteries of
the Grand Medicine (No. 19); and, after he had finished, he told his
adopted father that as his mission had been fulfilled he was to return
to his kindred spirits, for the Indians would have no need to fear
sickness as they now possessed the Grand Medicine which would enable
them to live. He also said that his spirit could bring a body to life
but once, and he would now return to the sun from which they would
feel his influence.
This is called Kw['i]-w[)i]-s[)e]ns/ w[)e]-d[-i]/-sh[)i]-tsh[-i]
g[-e]-w[-i]-n[)i]p-- "Little-boy-his-work."
From subsequent information it was learned that the line No. 22 denotes
the earth, and that, being considered as one step in the course of
initiation into the Mid[-e]/wiwin, three others must be taken before
a candidate can be admitted. These steps, or rests, as they are
denominated (Nos. 23, 24, and 25), are typified by four distinct gifts
of goods, which must be remitted to the Mid[-e]/ priests before the
ceremony can take place.
Nos. 18 and 19 are repetitions of the figures alluded to in the
tradition (Nos. 16 and 17) to signify that the candidate must personate
the Makwa/ Man/id[-o]--Bear Spirit--when entering the Mid[-e]/wiwin (No.
19). No. 20 is the Mid[-e]/ Man/id[-o] as Ki/tshi Man/id[-o] is termed
by the Mid[-e]/ priests. The presence of horns attached to the head is a
common symbol of superior power found in connection with the figures of
human and divine forms in many Mid[-e]/ songs and other mnemonic
records. No. 21 represents the earth's surface, similar to that
designated at No. 22.
Upon comparing the preceding tradition of the creation of the Indians
with the following, which pertains to the descent to earth of
Mi/nab[-o]/zho, there appears to be some discrepancy, which could not be
explained by Sikas/sig[)e], because he had forgotten the exact sequence
of events; but from information derived from other Mid[-e]/ it is
evident that there have been joined together two myths, the intervening
circumstances being part of the tradition given below in connection with
the narrative relating to the chart on Pl. III A.
This chart, which was in possession of the Mille Lacs chief
Bai[-e]/dzh[)e]k, was copied by him from that belonging to his preceptor
at La Pointe about the year 1800, and although the traditions given by
Sikas/sig[)e] is similar to the one surviving at Red Lake, the diagram
is an interesting variant for the reason that there is a greater amount
of detail in the delineation of objects mentioned in the tradition.
By referring to Pl. IV it will be noted that the circle, No. 1,
resembles the corresponding circle at the beginning of the record on
Pl. III, A, with this difference, that the four quarters of the globe
inhabited by the Ani/shin[^a]/b[-e]g are not designated between the
cardinal points at which the Otter appeared, and also that the central
island, only alluded to there (Pl. III A), is here inserted.
The correct manner of arranging the two pictorial records, Pls. III A
and IV, is by placing the outline of the earth's surface (Pl. V, No. 21)
upon the island indicated in Pl. IV, No. 6, so that the former stands
vertically and at right angles to the latter; for the reason that the
first half of the tradition pertains to the consultation held between
Ki/tshi Man/id[-o] and the four lesser spirits which is believed to have
occurred above the earth's surface. According to Sikas/sig[)e] the two
charts should be joined as suggested in the accompanying illustration,
Fig. 2.
[Illustration: Fig. 2.--Sikas/sig[)e]'s combined charts, showing
descent of Min/ab[-o]/zho.]
[Illustration: Plate VI.
Ojibwa Facial Decoration.]
Sikas/sig[)e]'s explanation of the Mille Lacs chart (Pl. IV) is
substantially as follows:
[Illustration: Fig. 3.--Origin of Ginseng.]
When Mi/nab[-o]/zho descended to the earth to give to the
Ani/shin[^a]/b[-e]g the Mid[-e]/wiwin, he left with them this chart,
Mid[-e]/wigwas/. Ki/tshi Man/id[-o] saw that his people on earth were
without the means of protecting themselves against disease and death,
so he sent Mi/nab[-o]/zho to give to them the sacred gift.
Mi/nab[-o]/zho appeared over the waters and while reflecting in what
manner he should be able to communicate with the people, he heard
something laugh, just as an otter sometimes cries out. He saw
something black appear upon the waters in the west (No. 2) which
immediately disappeared beneath the surface again. Then it came up at
the northern horizon (No. 3), which pleased Mi/nab[-o]/zho, as he
thought he now had some one through whom he might convey the
information with which he had been charged by Ki/tshi Man/id[-o]. When
the black object disappeared beneath the waters at the north to
reappear in the east (No. 4), Mi/nab[-o]/zho desired it would come to
him in the middle of the waters, but it disappeared to make its
reappearance in the south (No. 5), where it again sank out of sight to
reappear in the west (No. 2), when Mi/nab[-o]/zho asked it to approach
the center where there was an island (No. 6), which it did. This did
Ni/g[)i]k, the Otter, and for this reason he is given charge of the
first degree of the Mid[-e]/wiwin (Nos. 35 and 36) where his spirit
always abides during initiation and when healing the sick.
Then Ni/g[)i]k asked Mi/nab[-o]/zho, "Why do you come to this place?"
When the latter said, "I have pity on the Ani/shin[^a]/b[-e]g and wish
to give them life; Ki/tshi Man/id[-o] gave me the power to confer upon
them the means of protecting themselves against sickness and death,
and through you I will give them the Mid[-e]/wiwin, and teach them the
sacred rites."
Then Mi/nab[-o]/zho built a Mid[-e]/wig[^a]n in which he instructed
the Otter in all the mysteries of the Mid[-e]/wiwin. The Otter sat
before the door of the Mid[-e]/wig[^a]n four days (Nos. 7, 8, 9, and
10), sunning himself, after which time he approached the entrance
(No. 14), where his progress was arrested (No. 11) by seeing two bad
spirits (Nos. 12 and 13) guarding it. Through the powers possessed by
Mi/nab[-o]/zho he was enabled to pass these; when he entered the
sacred lodge (No. 15), the first object he beheld being the sacred
stone (No. 16) against which those who were sick were to be seated, or
laid, when undergoing the ceremonial of restoring them to health. He
next saw a post (No. 17) painted red with a green band around the top.
A sick man would also have to pray to the stone and to the post, when
he is within the Mid[-e]/wig[^a]n, because within them would be the
Mid[-e]/ spirits whose help he invoked. The Otter was then taken to
the middle of the Mid[-e]/wig[^a]n where he picked up the m[-i]/gis
(No. 18) from among a heap of sacred objects which form part of the
gifts given by Ki/tshi Man/id[-o]. The eight man/id[-o]s around the
mid[-e]/wig[^a]n (Nos. 19, 20, 21, 22, 23, 24, 25, and 26) were also
sent by Ki/tshi Man/id[-o] to guard the lodge against the entrance of
bad spirits.
A life is represented by the line No. 27, the signification of the short
lines (Nos. 28, 29, 30, and 31) denoting that the course of human
progress is beset by temptations and trials which may be the cause of
one's departure from such course of conduct as is deemed proper, and the
beliefs taught by the Mid[-e]/. When one arrives at middle age (No. 32)
his course for the remaining period of life is usually without any
special events, as indicated by the plain line No. 27, extending from
middle age (No. 32) to the end of one's existence (No. 33). The short
lines at Nos. 28, 29, 30, and 31, indicating departure from the path of
propriety, terminate in rounded spots and signify, literally, "lecture
places," because when a Mid[-e]/ feels himself failing in duty or
vacillating in faith he must renew professions by giving a feast and
lecturing to his confreres, thus regaining his strength to resist evil
doing--such as making use of his powers in harming his kinsmen, teaching
that which was not given him by Ki/tshi Man/id[-o] through
Mi/nab[-o]/zho, etc. His heart must be cleansed and his tongue guarded.
To resume the tradition of the course pursued by the Otter,
Sikas/sig[)e] said:
The Otter then went round the interior of the Mid[-e]/wig[^a]n (No.
34), and finally seated himself in the west, where Mi/nab[-o]/zho shot
into his body the sacred m[-i]/gis, which was in his Mid[-e]/ bag.
Then Mi/nab[-o]/zho said, "This is your lodge and you shall own it
always (Nos. 35 and 36), and eight Mid[-e]/ Man/id[-o]s (Nos. 19-26)
shall guard it during the night."
The Otter was taken to the entrance (No. 37) of the second degree
structure (No. 38), which he saw was guarded by two evil man/id[-o]s
(Nos. 39 and 40), who opposed his progress, but who were driven away
by Mi/nab[-o]/zho. When the Otter entered at the door he beheld the
sacred stone (No. 41) and two posts (Nos. 42, 43), the one nearest to
him being painted red with a green band around the top, and another at
the middle, with a bunch of little feathers upon the top. The other
post (No. 43) was painted red, with only a band of green at the top,
similar to the first degree post. Nos. 44 and 45 are the places where
sacred objects and gifts are placed. This degree of the Mid[-e]/wiwin
is guarded at night by twelve Mid[-e]/ Man/id[-o]s (Nos. 46 to 57)
placed there by Ki/tshi Man/id[-o], and the degree is owned by the
Thunder Bird as shown in Nos. 58, 59.
The circles (Nos. 60, 61, and 62) at either end of the outline of the
structure denoting the degree and beneath it are connected by a line
(No. 63) as in the preceding degree, and are a mere repetition to denote
the course of conduct to be pursued by the Mid[-e]/. The points (Nos.
64, 65, 66, and 67), at the termini of the shorter lines, also refer to
the feasts and lectures to be given in case of need.
To continue the informant's tradition:
When the Otter had passed around the interior of the Mid[-e]/wig[^a]n
four times, he seated himself in the west and faced the degree post,
when Mi/nab[-o]/zho again shot into his body the m[-i]/gis, which gave
him renewed life. Then the Otter was told to take a "sweat bath" once
each day for four successive days, so as to prepare for the next
degree. (This number is indicated at the rounded spots at Nos. 68, 69,
70, and 71.)
The third degree of the Mid[-e]/wiwin (No. 72) is guarded during the
day by two Mid[-e]/ spirits (Nos. 73, 74) near the eastern entrance,
and by the Makwa/ Man/id[-o] within the inclosure (Nos. 75 and 76),
and at night by eighteen Mid[-e]/ Man/id[-o]s (Nos. 77 to 94), placed
there by Ki/tshi Man/id[-o]. When the Otter approached the entrance
(No. 95) he was again arrested in his progress by two evil man/id[-o]s
(Nos. 96 and 97), who opposed his admission, but Mi/nib[-o]/zho
overcame them and the Otter entered. Just inside of the door, and on
each side, the Otter saw a post (Nos. 98 and 99), and at the western
door or exit two corresponding posts (Nos. 100 and 101). These
symbolized the four legs of the Makwa/ Man/id[-o], or Bear Spirit, who
is the guardian by day and the owner of the third degree. The Otter
then observed the sacred stone (No. 102) and the two heaps of sacred
objects (Nos. 103 and 104) which Mi/nab[-o]/zho had deposited, and
three degree posts (Nos. 105, 106, and 107), the first of which (No.
105) was a plain cedar post with the bark upon it, but sharpened at
the top; the second (No. 106), a red post with a green band round the
top and one about the middle, as in the second degree; and the third a
cross (No. 107) painted red, each of the tips painted green. [The
vertical line No. 108 was said to have no relation to anything
connected with the tradition.] After the Otter had observed the
interior of the Mid[-e]/wig[^a]n he again made four circuits, after
which he took his station in the west, where he seated himself, facing
the sacred degree posts. Then Mi/nab[-o]/zho, for the third time, shot
into his body the m[-i]/gis, thus adding to the powers which he
already possessed, after which he was to prepare for the fourth degree
of the Mid[-e]/wiwin.
Other objects appearing upon the chart were subsequently explained as
follows:
The four trees (Nos. 109, 110, 111, and 112), one of which is planted
at each of the four corners of the Mid[-e]/wig[^a]n, are usually
cedar, though pine may be taken as a substitute when the former can
not be had. The repetition of the circles Nos. 113, 114, and 115 and
connecting line No. 116, with the short lines at Nos. 117, 118, 119,
and 120, have the same signification as in the preceding two degrees.
After the Otter had received the third degree he prepared himself for
the fourth, and highest, by taking a steam bath once a day for four
successive days (Nos. 121, 122, 123, and 124). Then, as he proceeded
toward the Mid[-e]/wig[^a]n he came to a wig/iwam made of brush (No.
179), which was the nest of Makwa/ Man/id[-o], the Bear Spirit, who
guarded the four doors of the sacred structure.
The four rows of spots have reference to the four entrances of the
Mid[-e]/wig[^a]n of the fourth degree. The signification of the spots
near the larger circle, just beneath the "Bear's nest" could not be
explained by Sikas/sig[)e], but the row of spots (No. 117) along the
horizontal line leading to the entrance of the inclosure were
denominated steps, or stages of progress, equal to as many days--one
spot denoting one day--which must elapse before the Otter was permitted
to view the entrance.
[Illustration: Fig. 4.--Peep-hole post.]
When the Otter approached the fourth degree (No. 118) he came to a
short post (No. 119) in which there was a small aperture. The post was
painted green on the side from which he approached and red upon the
side toward the Mid[-e]/wig[^a]n [see Fig. 4.] But before he was
permitted to look through it he rested and invoked the favor of
Ki/tshi Man/id[-o], that the evil man/id[-o]s might be expelled from
his path. Then, when the Otter looked through the post, he saw that
the interior of the inclosure was filled with Mid[-e]/ Man/idos, ready
to receive him and to attend during his initiation. The two Mid[-e]/
Man/idos at the outside of the eastern entrance (Nos. 120 and 121)
compelled the evil man/id[-o]s (Nos. 122 and 123) to depart and permit
the Otter to enter at the door (No. 124). Then the Otter beheld the
sacred stone (No. 125) and the five heaps of sacred objects which
Minab[-o]/zho had deposited (Nos. 126, 127, 128, 129, and 130) near
the four degree posts (Nos. 131, 132, 133, and 134). According to
their importance, the first was painted red, with a green band about
the top; the second was painted red, with two green bands, one at the
top and another at the middle; the third consisted of a cross painted
red, with the tips of the arms and the top of the post painted green;
while the fourth was a square post, the side toward the east being
painted white, that toward the south green, that toward the west red,
and that toward the north black.
The two sets of sticks (Nos. 135 and 136) near the eastern and western
doors represent the legs of Makwa/ Man/id[-o], the Bear Spirit. When
the Otter had observed all these things he passed round the interior
of the Mid[-e]/wig[^a]n four times, after which he seated himself in
the west, facing the degree posts, when Mi/nab[-o]/zho approached him
and for the fourth time shot into his body the sacred m[-i]/gis, which
gave him life that will endure always. Then Mi/nab[-o]/zho said to the
Otter, "This degree belongs to Ki/tshi Man/ido, the Great Spirit (Nos.
137 and 138), who will always be present when you give the sacred rite
to any of your people." At night the Mid[-e]/ Man/id[-o]s (Nos. 139 to
162) will guard the Mid[-e]/wig[^a]n, as they are sent by Ki/tshi
Man/ido to do so. The Bear's nest (Nos. 163 and 164) just beyond the
northern and southern doors (Nos. 165 and 166) of the Mid[-e]/wig[^a]n
are the places where Makwa/ Man/id[-o] takes his station when guarding
the doors.
Then the Otter made a wig/iwam and offered four prayers (Nos. 167,
168, 169, and 170) for the rites of the Mid[-e]/wiwin, which Ki/tshi
Man/id[-o] had given him.
[Illustration: Plate VII.
Ojibwa Facial Decoration.]
The following supplemental explanations were added by Sikas/sig[)e],
viz: The four vertical lines at the outer angles of the lodge structure
(Nos. 171, 172, 173, and 174), and four similar ones on the inner
corners (Nos. 175, 176, 177, and 178), represent eight cedar trees
planted there by the Mid[-e]/ at the time of preparing the
Mid[-e]/wig[^a]n for the reception of candidates. The circles Nos. 179,
180, and 181, and the connecting line, are a reproduction of similar
ones shown in the three preceding degrees, and signify the course of a
Mid[-e]'s life--that it should be without fault and in strict accordance
with the teachings of the Mid[-e]/wiwin. The short lines, terminating in
circles Nos. 182, 183, 184, and 185, allude to temptations which beset
the Mid[-e]'s path, and he shall, when so tempted, offer at these points
feasts and lectures, or, in other words, "professions of faith." The
three lines Nos. 186, 187, and 188, consisting of four spots each, which
radiate from the larger circle at No. 179 and that before mentioned at
No. 116, symbolize the four bear nests and their respective approaches,
which are supposed to be placed opposite the four doors of the fourth
degree; and it is obligatory, therefore, for a candidate to enter these
four doors on hands and knees when appearing for his initiation and
before he finally waits to receive the concluding portion of the
ceremony.
[Illustration: Fig. 5.--Migration of [^A]n['i]shin[^a]/beg.]
The illustration presented in Fig. 5 is a reduced copy of a drawing made
by Sikas/sig[)e] to represent the migration of the Otter toward the west
after he had received the rite of the Mid[-e]/wiwin. No. 1 refers to the
circle upon the large chart on Pl. III in A, No. 1, and signifies the
earth's surface as before described. No. 2 in Fig. 5 is a line
separating the history of the Mid[-e]/wiwin from that of the migration
as follows: When the Otter had offered four prayers, as above mentioned,
which fact is referred to by the spot No. 3, he disappeared beneath the
surface of the water and went toward the west, whither the
Ani/shin[^a]/b[-e]g followed him, and located at Ottawa Island (No. 4).
Here they erected the Mid[-e]/wig[^a]n and lived for many years. Then
the Otter again disappeared beneath the water, and in a short time
reappeared at A/wiat/ang (No. 5), when the Mid[-e]/wig[^a]n was again
erected and the sacred rites conducted in accordance with the teachings
of Mi/nab[-o]/zho. Thus was an interrupted migration continued, the
several resting places being given below in their proper order, at each
of which the rites of the Mid[-e]/wiwin were conducted in all their
purity. The next place to locate at was Mi/shenama/kinagung-- Mackinaw
(No. 6); then Ne/mikung (No. 7); Kiwe/winang/ (No. 8); B[^a]wating--
Sault Ste. Marie (No. 9); Tshiwi/towi/ (No. 10); Nega/wadzh[)e]/[)u]--
Sand Mountain (No. 11), northern shore of Lake Superior; Mi/nisa/w[)i]k
[Mi/nisa/bikk[)a]ng]-- Island of rocks (No. 12);
Kawa/sitsh[)i][)u]wongk-- Foaming rapids (No. 13); Mush/kisi/wi
[Mash/kisi/bi]-- Bad River (No. 14); Shagaw[^a]mikongk--
Long-sand-bar-beneath-the-surface (No. 15); Wikwe/d[^a][n]wongg[^a][n]--
Sandy Bay (No. 16); Ne[^a]/shiwikongk-- Cliff Point (No. 17);
Net[^a][n]/waya[n]/sink-- Little point-of-sand-bar (No. 18);
A[n]/nibi[n]s-- Little elm tree (No. 19); Wikup/bi[n]mi[n]sh-literally,
Little-island-basswood (No. 20); Makubi[n]/mi[n]sh-- Bear Island (No.
21); Sha/geski/ke/dawan/ga (No. 22); Ni/wigwas/sikongk-- The place where
bark is peeled (No. 23); Ta/pakwe/[)i]kak [Sa/apakwe/shkwaokongk]--
The-place-where-lodge-bark-is-obtained (No. 24); Ne/uwesak/kudeze/bi
[Ne/wisaku/desi/bi[n]]-- Point-deadwood-timber river (No. 25);
A[n]nibi/kanzi/bi [modern name, [^A]sh/kiba/gisi/bi], given respectively
as Fish spawn River and Green leaf River (No. 26).
This last-named locality is said to be Sandy Lake, Minnesota, where the
Otter appeared for the last time, and where the Mid[-e]/wig[^a]n was
finally located. From La Pointe, as well as from Sandy Lake, the Ojibwa
claim to have dispersed in bands over various portions of the territory,
as well as into Wisconsin, which final separation into distinct bodies
has been the chief cause of the gradual changes found to exist in the
ceremonies of the Mid[-e]/wiwin.
According to Sikas/sig[)e], the above account of the initiation of the
Otter, by Mi/nabo/zho, was adopted as the course of initiation by the
Mid[-e]/ priests of the Mille Lacs Society, when he himself received the
first degree, 1830. At that time a specific method of facial decoration
was pursued by the priests of the respective degrees (Pl. VI), each
adopting that pertaining to the highest degree to which he was entitled,
viz:
_First degree._--A broad band of green across the forehead and a narrow
stripe of vermilion across the face, just below the eyes.
_Second degree._--A narrow stripe of vermilion across the temples, the
eyelids, and the root of the nose, a short distance above which is a
similar stripe of green, then another of vermilion, and above this again
one of green.
_Third degree._--Red and white spots are daubed all over the face, the
spots being as large as can be made by the finger tips in applying the
colors.
_Fourth degree._--Two forms of decoration were admissible; for the
first, the face was painted with vermilion, with a stripe of green
extending diagonally across it from the upper part of the left temporal
region to the lower part of the right cheek; for the second, the face
was painted red with two short, horizontal parallel bars of green across
the forehead. Either of these was also employed as a sign of mourning by
one whose son has been intended for the priesthood of the Mid[-e]/wiwin,
but special reference to this will be given in connection with the
ceremony of the Dzhibai/ Mid[-e]/wig[^a]n, or Ghost Society.
On Pl. VIII is presented a reduced copy of the Mid[-e]/ chart made by
Ojibwa, a Mid[-e]/ priest of the fourth degree and formerly a member of
the society of the Sandy Lake band of the Mississippi Ojibwa. The
illustration is copied from his own chart which he received in 1833 in
imitation of that owned by his father, Me/toshi/k[-o][n]sh; and this
last had been received from Lake Superior, presumably La Pointe, many
years before.
The illustration of the four degrees are here represented in profile,
and shows higher artistic skill than the preceding copies from Red Lake,
and Mille Lacs.
The information given by Ojibwa, regarding the characters is as follows:
When Ki/tshi Man/id[-o] had decided to give to the Ani/shin[^a]/b[-e]g
the rites of the Mid[-e]/wiwin, he took his Mid[-e]/ drum and sang,
calling upon the other Man/id[-o]s to join him and to hear what he was
going to do. No. 1 represents the abode in the sky of Ki/tshi
Man/id[-o], No. 2, indicating the god as he sits drumming, No. 3. the
small spots surrounding the drum denoting the m[-i]/gis with which
everything about him is covered. The Mid[-e]/ Man/id[-o]s came to him
in his Mid[-e]/wig[^a]n (No. 4), eleven of which appear upon the
inside of that structure, while the ten--all but himself--upon the
outside (Nos. 5 to 14) are represented as descending to the earth,
charged with the means of conferring upon the Ani/shin[^a]b[-e]/g the
sacred rite. In the Mid[-e]/wig[^a]n (No. 4) is shown also the sacred
post (No. 15) upon which is perched K[)o]-ko/k[)o]-[-o]--the Owl (No.
16). The line traversing the structure, from side to side, represents
the trail leading through it, while the two rings (Nos. 17 and 18)
upon the right side of the post indicate respectively the spot where
the presents are deposited and the sacred stone--this according to
modern practices.
When an Indian is prepared to receive the rights of initiation he
prepares a wig/iwam (No. 19) in which he takes a steam bath once each
day for four successive days. The four baths and four days are
indicated by the number of spots at the floor of the lodge,
representing stones. The instructors, employed by him, and the
officiating priests of the society are present, one of which (No. 20)
may be observed upon the left of the wig/iwam in the act of making an
offering of smoke, while the one to the right (No. 21) is drumming and
singing. The four officiating priests are visible to either side of
the candidate within the structure. The wig/iwams (Nos. 22, 23, 24,
and 25) designate the village habitations.
In the evening of the day preceding the initiation, the candidate (No.
26) visits his instructor (No. 27) to receive from him final
directions as to the part to be enacted upon the following day. The
candidate is shown in the act of carrying with him his pipe, the
offering of tobacco being the most acceptable of all gifts. His
relatives follow and carry the goods and other presents, some of which
are suspended from the branches of the Mid[-e]/ tree (No. 28) near the
entrance of the first degree structure. The instructor's wig/iwam is
shown at No. 29, the two dark circular spots upon the floor showing
two of the seats, occupied by instructor and pupil. The figure No. 27
has his left arm elevated, denoting that his conversation pertains to
Ki/tshi Man/id[-o], while in his right hand he holds his Mid[-e]/
drum. Upon the following morning the Mid[-e]/ priests, with the
candidate in advance (No. 30), approach and enter the Mid[-e]/wig[^a]n
and the initiation begins. No. 31 is the place of the sacred drum and
those who are detailed to employ the drum and rattles, while No. 32
indicates the officiating priests; No. 33 is the degree post,
surmounted by K[)o]-ko/-k[)o]-[-o]/, the Owl (No. 34). The post is
painted with vermilion, with small white spots all over its surface,
emblematic of the m[-i]/gis shell. The line (No. 35) extending along
the upper portion of the inclosure represents the pole from which are
suspended the robes, blankets, kettles, etc., which constitute the fee
paid to the society for admission.
This degree is presided over and guarded by the Panther Man/id[-o].
When the candidate has been able to procure enough gifts to present to
the society for the second degree, he takes his drum and offers chants
(No. 35) to Ki/tshi Man/id[-o] for success. Ki/tshi Man/id[-o] himself
is the guardian of the second degree and his footprints are shown in
No. 36. No. 37 represents the second degree inclosure, and contains
two sacred posts (Nos. 38 and 39), the first of which is the same as
that of the first degree, the second being painted with white clay,
bearing two bands of vermilion, one about the top and one near the
middle. A small branch near the top is used, after the ceremony is
over, to hang the tobacco pouch on. No. 40 represents the musicians
and attendants; No. 41 the candidate upon his knees; while Nos. 42,
43, 44, and 45 pictures the officiating priests who surround him. The
horizontal pole (No. 46) has presents of robes, blankets, and kettles
suspended from it.
When a candidate is prepared to advance to the third degree (No. 47)
he personates Makwa/ Man/id[-o], who is the guardian of this degree,
and whose tracks (No. 48) are visible. The assistants are visible upon
the interior, drumming and dancing. There are three sacred posts, the
first (No. 49) is black, and upon this is placed
K[)o]-ko/-k[)o]-[-o]/--the Owl; the second (No. 50) is painted with
white clay and has upon the top the effigy of an owl; while the third
(No. 51) is painted with vermilion, bearing upon the summit the effigy
of an Indian. Small wooden effigies of the human figure are used by
the Mid[-e]/ in their tests of the proof of the genuineness and
sacredness of their religion, which tests will be alluded to under
another caption. The horizontal rod (No. 52), extending from one end
of the structure to the other, has suspended from it the blankets and
other gifts.
The guardian of the fourth degree is Maka/no--the Turtle--as he
appears (No. 53) facing the entrance of the fourth degree (No. 54).
Four sacred posts are planted in the fourth degree; the first (No.
55), being painted white upon the upper half and green upon the lower;
the second (No. 56) similar; the third (No. 57) painted red, with a
black spiral line extending from the top to the bottom, and upon which
is placed K[)o]-ko/-k[)o]-[-o]/--the Owl; and the fourth (No. 58),
a cross, the arms and part of the trunk of which is white, with red
spots--to designate the sacred m[-i]/gis--the lower half of the trunk
cut square, the face toward the east painted red, the south green, the
west white, and the north black. The spot (No. 59) at the base of the
cross signifies the place of the sacred stone, while the human figures
(No. 60) designate the participants, some of whom are seated near the
wall of the inclosure, whilst others are represented as beating the
drum. Upon the horizontal pole (No. 61) are shown the blankets
constituting gifts to the society.
[Illustration: Plate VIII.
Ojibwa's Record.]
The several specific methods of facial decoration employed (Pl. VII),
according to Ojibwa's statement, are as follows:
_First degree._--One stripe of vermilion across the face, from near the
ears across the tip of the nose.
_Second degree._--One stripe as above, and another across the eyelids,
temples, and the root of the nose.
_Third degree._--The upper half of the face is painted green and the
lower half red.
_Fourth degree._--The forehead and left side of the face, from the outer
canthus of the eye downward, is painted green; four spots of vermilion
are made with the tip of the finger upon the forehead and four upon the
green surface of the left cheek. In addition to this, the plumes of the
golden eagle, painted red, are worn upon the head and down the back.
This form of decoration is not absolutely necessary, as the expense of
the "war bonnet" places it beyond the reach of the greater number of
persons.
Before proceeding further with the explanation of the Mide/ records it
may be of interest to quote the traditions relative to the migration of
the Ani/shin[^a]/b[-e]g, as obtained by Mr. Warren previous to 1853. In
his reference to observing the rites of initiation he heard one of the
officiating priests deliver "a loud and spirited harangue," of which the
following words[12] caught his attention:
"Our forefathers were living on the great salt water toward the rising
sun, the great Megis (seashell) showed itself above the surface of the
great water and the rays of the sun for a long time period were
reflected from its glossy back. It gave warmth and light to the
An-ish-in-aub-ag (red race). All at once it sank into the deep, and
for a time our ancestors were not blessed with its light. It rose to
the surface and appeared again on the great river which drains the
waters of the Great Lakes, and again for a long time it gave life to
our forefathers and reflected back the rays of the sun. Again it
disappeared from sight and it rose not till it appeared to the eyes of
the An-ish-in-aub-ag on the shores of the first great lake. Again it
sank from sight, and death daily visited the wigiwams of our
forefathers till it showed its back and reflected the rays of the sun
once more at Bow-e-ting (Sault Ste. Marie). Here it remained for a
long time, but once more, and for the last time, it disappeared, and
the An-ish-in-aub-ag was left in darkness and misery, till it floated
and once more showed its bright back at Mo-ning-wun-a-kaun-ing (La
Pointe Island), where it has ever since reflected back the rays of the
sun and blessed our ancestors with life, light, and wisdom. Its rays
reach the remotest village of the widespread Ojibways." As the old man
delivered this talk he continued to display the shell, which he
represented as an emblem of the great megis of which he was speaking.
A few days after, anxious to learn the true meaning of this allegory,
* * * I requested him to explain to me the meaning of his Me-da-we
harangue.
After filling his pipe and smoking of the tobacco I had presented he
proceeded to give me the desired information, as follows:
"My grandson," said he, "the megis I spoke of means the Me-da-we
religion. Our forefathers, many string of lives ago, lived on the
shores of the great salt water in the east. Here, while they were
suffering the ravages of sickness and death, the Great Spirit, at the
intercession of Man-a-bo-sho, the great common uncle of the
An-ish-in-aub-ag, granted them this rite, wherewith life is restored
and prolonged. Our forefathers moved from the shores of the great
water and proceeded westward.
"The Me-da-we lodge was pulled down, and it was not again erected till
our forefathers again took a stand on the shores of the great river
where Mo-ne-aung (Montreal) now stands.
"In the course of time this town was again deserted, and our
forefathers, still proceeding westward, lit not their fires till they
reached the shores of Lake Huron, where again the rites of the
Me-da-we were practiced.
"Again these rites were forgotten, and the Me-da-we lodge was not
built till the Ojibways found themselves congregated at Bow-e-ting
(outlet of Lake Superior), where it remained for many winters. Still
the Ojibways moved westward, and for the last time the Me-da-we lodge
was erected on the island of La Pointe, and here, long before the pale
face appeared among them, it was practiced in its purest and most
original form. Many of our fathers lived the full term of life granted
to mankind by the Great Spirit, and the forms of many old people were
mingled with each rising generation. This, my grandson, is the meaning
of the words you did not understand; they have been repeated to us by
our fathers for many generations."
[Footnote 12: Op. cit., p. 78 et seq.]
In the explanation of the chart obtained at Red Lake, together with the
tradition, reference to the otter, as being the most sacred emblem of
society, is also verified in a brief notice of a tradition by Mr.
Warren,[13] as follows:
There is another tradition told by the old men of the Ojibway village
of Fond du Lac, Lake Superior, which tells of their former residence
on the shores of the great salt water. It is, however, so similar in
character to the one I have related that its introduction here would
only occupy unnecessary space. The only difference between the two
traditions is that the otter, which is emblematical of one of the four
Medicine Spirits who are believed to preside over the Midawe rites, is
used in one in the same figurative manner as the seashell is used in
the other, first appearing to the ancient An-ish-in-aub-ag from the
depths of the great salt water, again on the river St. Lawrence, then
on Lake Huron at Sault Ste. Marie, again at La Pointe, but lastly at
Fond du Lac, or end of Lake Superior, where it is said to have forced
the sand bank at the mouth of the St. Louis River. The place is still
pointed out by the Indians where they believe the great otter broke
through.
[Footnote 13: Op. cit., p. 81.]
It is affirmed by the Indians that at Sault Ste. Marie some of the
Ojibwa separated from the main body of that tribe and traversed the
country along the northern shore of Lake Superior toward the west. These
have since been known of as the "Bois Forts" (hardwood people or timber
people), other bands being located at Pigeon River, Rainy Lake, etc.
Another separation occurred at La Pointe, one party going toward Fond du
Lac and westward to Red Lake, where they claim to have resided for more
than three hundred years, while the remainder scattered from La Pointe
westward and southwestward, locating at favorable places throughout the
timbered country. This early dismemberment and long-continued separation
of the Ojibwa nation accounts, to a considerable extent, for the several
versions of the migration and the sacred emblems connected with the
Mid[-e]/wiwin, the northern bands generally maintaining their faith in
favor of the Otter as the guide, while the southern bodies are almost
entirely supporters of the belief in the great m[-i]/gis.
On account of the independent operations of the Mid[-e]/ priests in the
various settlements of the Ojibwa, and especially because of the slight
intercourse between those of the northern and southern divisions of the
nation, there has arisen a difference in the pictographic representation
of the same general ideas, variants which are frequently not recognized
by Mid[-e]/ priests who are not members of the Mid[-e]/wiwin in which
these mnemonic charts had their origin. As there are variants in the
pictographic delineation of originally similar ideas, there are also
corresponding variations in the traditions pertaining to them.
[Illustration: Fig. 6.--Birch-bark record, from White Earth.]
The tradition relating to Mi/nab[-o]/zho and the sacred objects received
from Ki/tshi Man/id[-o] for the Ani/shin[^a]/b[-e]g is illustrated in
Fig. 6, which is a reproduction of a chart preserved at White Earth. The
record is read from left to right. No. 1 represents Mi/nab[-o]/zho, who
says of the adjoining characters representing the members of the
Mid[-e]/wiwin: "They are the ones, they are the ones, who put into my
heart the life." Mi/nab[-o]/zho holds in his left hand the sacred
Mid[-e]/ sack, or pin-ji/-gu-s[^a]n/. Nos. 2 and 3 represent the
drummers. At the sound of the drum all the Mid[-e]/ rise and become
inspired, because Ki/tshi Man/id[-o] is then present in the wig/iwam.
No. 4 denotes that women also have the privilege of becoming members of
the Mid[-e]/wiwin. The figure holds in the left hand the Mid[-e]/ sack,
made of a snake skin. No. 5 represents the Tortoise, the guardian spirit
who was the giver of some of the sacred objects used in the rite. No. 6,
the Bear, also a benevolent Man/id[-o], but not held in so great
veneration as the Tortoise. His tracks are visible in the Mid[-e]/wiwin.
No. 7, the sacred Mid[-e]/ sack or pin-ji/-gu-s[^a]n/, which contains
life, and can be used by the Mid[-e]/ to prolong the life of a sick
person. No. 8 represents a Dog, given by the Mid[-e]/ Man/id[-o]s to
Mi/nab[-o]/zho as a companion.
Such was the interpretation given by the owner of the chart, but the
informant was unconsciously in error, as has been ascertained not only
from other Mid[-e]/ priests consulted with regard to the true meaning,
but also in the light of later information and research in the
exemplification of the ritual of the Mid[-e]/wiwin.
Mi/nab[-o]/zho did not receive the rite from any Mid[-e]/ priests (Nos.
2 and 5), but from Ki/tshi Man/id[-o]. Women are not mentioned in any of
the earlier traditions of the origin of the society, neither was the dog
given to Mi/nab[-o]/zho, but Mi/nab[-o]/zho gave it to the
Ani/shin[^a]/b[-e]g.
The chart, therefore, turns out to be a mnemonic song similar to others
to be noted hereafter, and the owner probably copied it from a chart in
the possession of a stranger Mid[-e]/, and failed to learn its true
signification, simply desiring it to add to his collection of sacred
objects and to gain additional respect from his confreres and admirers.
[Illustration: Fig. 7.--Birch-bark record, from Red Lake.]
[Illustration: Fig. 8.--Birch-bark record, from Red Lake.]
Two similar and extremely old birch-bark mnemonic songs were found in
the possession of a Mid[-e]/ at Red Lake. The characters upon these are
almost identical, one appearing to be a copy of the other. These are
reproduced in Figs. 7 and 8. By some of the Mid[-e]/ Esh/gib[-o]/ga
takes the place of Mi/nab[-o]/zho as having originally received the
Mid[-e]/wiwin from Ki/tshi Man/id[-o], but it is believed that the word
is a synonym or a substitute based upon some reason to them
inexplicable. These figures were obtained in 1887, and a brief
explanation of them given in the American Anthropologist.[14] At that
time I could obtain but little direct information from the owners of the
records, but it has since been ascertained that both are mnemonic songs
pertaining to Mi/nab[-o]/zho, or rather Eshgib[-o]/ga, and do not form a
part of the sacred records of the Mid[-e]/wiwin, but simply the
pictographic representation of the possibilities and powers of the
alleged religion. The following explanation of Figs. 7 and 8 is
reproduced from the work just cited. A few annotations and corrections
are added. The numbers apply equally to both illustrations:
No. 1, represents Esh/gib[-o]/ga, the great uncle of the
Ani/shin[^a]/b[-e]g, and receiver of the Mid[-e]/wiwin.
No. 2, the drum and drumsticks used by Esh/gib[-o]/ga.
No. 3, a bar or rest, denoting an interval of time before the song is
resumed.
No. 4, the pin-ji/-gu-s[^a]n/ or sacred Mid[-e]/ sack. It consists of
an otter skin, and is the m[-i]/gis or sacred symbol of the
Mid[-e]/wig[^a]n.
No. 5. a Mid[-e]/ priest, the one who holds the m[-i]/gis while
chanting the Mid[-e]/ song in the Mid[-e]/wig[^a]n. He is inspired,
as indicated by the line extending from the heart to the mouth.
No. 6, denotes that No. 5 is a member of the Mid[-e]/wiwin. This
character, with the slight addition of lines extending upward from
the straight top line, is usually employed by the more southern
Ojibwa to denote the wig/iwam of a J[)e]ss/akk[-i]d/, or jugglery.
No. 7, is a woman, and signifies that women may also be admitted to
the Mid[-e]/wiwin.
No. 8, a pause or rest.
No. 9, a snake-skin pin-ji/-gu-s[^a]n/ possessing the power of giving
life. This power is indicated by the lines radiating from the head,
and the back of the skin.
No. 10, represents a woman.
No. 11, is another illustration of the m[-i]/gis, or otter.
No. 12, denotes a priestess who is inspired, as shown by the line
extending from the heart to the mouth in Fig. 7, and simply showing
the heart in Fig. 6. In the latter she is also empowered to cure
with magic plants.
No. 13, in Fig. 7, although representing a Mid[-e]/ priest, no
explanation was given.
[Footnote 14: Vol. 1, No. 3, 1888, p. 216, Figs. 2 and 3.]
[Illustration: Fig. 9.--Esh/gib[-o]/ga.]
Fig. 9 is presented as a variant of the characters shown in No. 1 of
Figs. 7 and 8. The fact that this denotes the power of curing by the use
of magic plants would appear to indicate an older and more appropriate
form than the delineation of the bow and arrows, as well as being more
in keeping with the general rendering of the tradition.
MID[-E]/WIG[^A]N.
Initiation into the Mid[-e]/wiwin or Mid[-e]/ Society is, at this time,
performed during the latter part of summer. The ceremonies are performed
in public, as the structure in which they are conducted is often loosely
constructed of poles with intertwined branches and leaves, leaving the
top almost entirely exposed, so that there is no difficulty in observing
what may transpire within. Furthermore, the ritual is unintelligible to
the uninitiated, and the important part of the necessary information is
given to the candidate in a preceptor's wig/iwam.
To present intelligibly a description of the ceremonial of initiation as
it occurred at White Earth, Minnesota, it will be necessary to first
describe the structure in which it occurs, as well as the sweat lodge
with which the candidate has also to do.
[Illustration: Fig. 10.--Diagram of Mid[-e]/wig[^a]n of the first
degree.]
The Mid[-e]/wig[^a]n, i.e., Mid[-e]/wig/iwam, or, as it is generally
designated "Grand Medicine Lodge," is usually built in an open grove or
clearing; it is a structure measuring about 80 feet in length by 20 in
width, extending east and west with the main entrance toward that point
of the compass at which the sun rises. The walls consist of poles and
saplings from 8 to 10 feet high, firmly planted in the ground, wattled
with short branches and twigs with leaves. In the east and west walls
are left open spaces, each about 4 feet wide, used as entrances to the
inclosure. From each side of the opening the wall-like structure extends
at right angles to the end wall, appearing like a short hallway leading
to the inclosure, and resembles double doors opened outward. Fig. 10
represents a ground plan of the Mid[-e]/wig[^a]n, while Fig. 11 shows an
interior view. Saplings thrown across the top of the structure serve as
rafters, upon which are laid branches with leaves, and pieces of bark,
to sufficiently shade the occupants from the rays of the sun. Several
saplings extend across the inclosure near the top, while a few are
attached to these so as to extend longitudinally, from either side of
which presents of blankets, etc., may be suspended. About 10 feet from
the main entrance a large flattened stone, measuring more than a foot in
diameter, is placed upon the ground. This is used when subjecting to
treatment a patient; and at a corresponding distance from the western
door is planted the sacred Mid[-e]/ post of cedar, that for the first
degree being about 7 feet in height and 6 or 8 inches in diameter. It is
painted red, with a band of green 4 inches wide around the top. Upon the
post is fixed the stuffed body of an owl. Upon that part of the floor
midway between the stone and the Mid[-e]/ post is spread a blanket, upon
which the gifts and presents to the society are afterward deposited.
A short distance from each of the outer angles of the structure are
planted cedar or pine trees, each about 10 feet in height.
[Illustration: Fig. 11.--Interior of Mid[-e]/wig[^a]n.]
About a hundred yards east of the main entrance is constructed a
wig/iwam or sweat lodge, to be used by the candidate, both to take his
vapor baths and to receive final instructions from his preceptor.
This wig/iwam is dome-shaped measures about 10 feet in diameter and 6
feet high in the middle, with an opening at the top which can be readily
covered with a piece of bark. The framework of the structure consists of
saplings stuck into the ground, the tops being bent over to meet others
from the opposite side. Other thin saplings are then lashed horizontally
to the upright ones so as to appear like hoops, decreasing in size as
the summit is reached. They are secured by using strands of basswood
bark. The whole is then covered with pieces of birchbark--frequently the
bark of the pine is used--leaving a narrow opening on the side facing
the Mid[-e]/wig[^a]n, which may be closed with an adjustable flap of
bark or blankets.
The space between the Mid[-e]/wig[^a]n and the sweat lodge must be kept
clear of other temporary shelters, which might be placed there by some
of the numerous visitors attending the ceremonies.
FIRST DEGREE.
PREPARATORY INSTRUCTION.
When the candidate's application for reception into the Mid[-e]/wiwin
has been received by one of the officiating priests, he calls upon the
three assisting Mid[-e]/, inviting them to visit him at his own wig/iwam
at a specified time. When the conference takes place, tobacco, which has
been previously furnished by the candidate, is distributed and a smoke
offering made to Ki/tshi Man/id[-o], to propitiate his favor in the
deliberations about to be undertaken. The host then explains the object
of the meeting, and presents to his auditors an account of the
candidate's previous life; he recounts the circumstances of his fast and
dreams, and if the candidate is to take the place of a lately deceased
son who had been prepared to receive the degree, the fact is mentioned,
as under such circumstances the forms would be different from the
ordinary method of reception into the society. The subject of presents
and gifts to the individual members of the society, as well as those
intended to be given as a fee to the officiating priests, is also
discussed; and lastly, if all things are favorable to the applicant, the
selection of an instructor or preceptor is made, this person being
usually appointed from among these four priests.
When the conference is ended the favorable decision is announced to the
applicant, who acknowledges his pleasure by remitting to each of the
four priests gifts of tobacco. He is told what instructor would be most
acceptable to them, when he repairs to the wig/iwam of the person
designated and informs him of his wish and the decision of the Mid[-e]/
council.
The designated preceptor arranges with his pupil to have certain days
upon which the latter is to call and receive instruction and acquire
information. The question of remuneration being settled, tobacco is
furnished at each sitting, as the Mid[-e]/ never begins his lecture
until after having made a smoke-offering, which is done by taking a
whiff and pointing the stem to the east; then a whiff, directing the
stem to the south; another whiff, directing the stem to the west; then a
whiff and a similar gesture with the stem to the north; another whiff is
taken slowly and with an expression of reverence, when the stem is
pointed forward and upward as an offering to Ki/tshi Man/id[-o]; and
finally, after taking a similar whiff, the stem is pointed forward and
downward toward the earth as an offering to Nok[-o]/mis, the grandmother
of the universe, and to those who have passed before. After these
preliminaries, the candidate receives at each meeting only a small
amount of information, because the longer the instruction is continued
daring the season before the meeting at which it is hoped the candidate
may be admitted the greater will be the fees; and also, in order that
the instruction may be looked upon with awe and reverence, most of the
information imparted is frequently a mere repetition, the ideas being
clothed in ambiguous phraseology. The Mid[-e]/ drum (Fig. 12 _a_)
differs from the drum commonly used in dances (Fig. 12 _b_) in the fact
that it is cylindrical, consisting of an elongated kettle or wooden
vessel, or perhaps a section of the hollow trunk of a tree about 10
inches in diameter and from 18 to 20 inches in length, over both ends of
which rawhide is stretched while wet, so that upon drying the membrane
becomes hard and tense, producing, when beaten, a very hard, loud tone,
which may be heard at a great distance.
[Illustration: Fig. 12.--Ojibwa drums.]
Frequently, however, water is put into the bottom of the drum and the
drum-head stretched across the top in a wet state, which appears to
intensify the sound very considerably.
The peculiar and special properties of the drum are described to the
applicant; that it was at first the gift of Ki/tshi Man/id[-o], who gave
it through the intercession of Mi/nab[-o]/zho; that it is used to invoke
the presence of the Mid[-e]/ Man/id[-o]s, or sacred spirits, when
seeking direction as to information desired, success, etc.; that it is
to be employed at the side of the sick to assist in the expulsion or
exorcism of evil man/id[-o]s who may possess the body of the sufferer;
and that it is to be used in the. Mid[-e]/wig[^a]n during the initiation
of new members or the advancement of a Mid[-e]/ from a degree to a
higher one.
[Illustration: Fig. 13.--Mid[-e]/ rattle.]
The properties of the rattle are next enumerated and recounted, its
origin is related, and its uses explained. It is used at the side of a
patient and has even more power in the expulsion of evil demons than the
drum. The rattle is also employed in some of the sacred songs as an
accompaniment, to accentuate certain notes and words. There are two
forms used, one consisting of a cylindrical tin box filled with grains
of corn or other seeds (Fig. 13), the other being a hollow gourd also
filled with seed (Fig. 14). In both of these the handle passes entirely
through the rattle case.
[Illustration: Fig. 14.--Mid[-e]/ rattle.]
In a similar manner the remaining gifts of Mi/nab[-o]/zho are instanced
and their properties extolled.
The m[-i]/gis, a small white shell (Cypraea moneta L.) is next extracted
from the Mid[-e]/ sack, or pinji/gus[^a]n/. This is explained as being
the sacred emblem of the Mid[-e]/wiwin, the reason therefor being given
in the account of the several traditions presented in connection with
Pls. III, IV, and VIII. This information is submitted in parts, so that
the narrative of the history connected with either of the records is
extended over a period of time to suit the preceptor's plans and
purposes. The ceremony of shooting the m[-i]/gis (see Fig. 15) is
explained on page 215.
[Illustration: Fig. 15.--Shooting the m[-i]/gis.]
As time progresses the preceptor instructs his pupil in Mid[-e]/ songs,
i.e., he sings to him songs which form a part of his stock in trade, and
which are alleged to be of service on special occasions, as when
searching for medicinal plants, hunting, etc. The pupil thus acquires a
comprehension of the method of preparing and reciting songs, which
information is by him subsequently put to practical use in the
composition and preparation of his own songs, the mnemonic characters
employed being often rude copies of those observed upon the charts of
his preceptor, but the arrangement thereof being original.
It is for this reason that a Mid[-e]/ is seldom, if ever, able to recite
correctly any songs but his own, although he may be fully aware of the
character of the record and the particular class of service in which it
may be employed. In support of this assertion several songs obtained at
Red Lake and imperfectly explained by "Little Frenchman" and "Leading
Feather," are reproduced in Pl. XXII, A B, page 292.
From among the various songs given by my preceptor are selected and
presented herewith those recognized by him as being part of the ritual.
The greater number of songs are mere repetitions of short phrases, and
frequently but single words, to which are added meaningless sounds or
syllables to aid in prolonging the musical tones, and repeated ad
libitum in direct proportion to the degree of inspiration in which the
singer imagines himself to have attained. These frequent outbursts of
singing are not based upon connected mnemonic songs preserved upon birch
bark, but they consist of fragments or selections of songs which have
been memorized, the selections relating to the subject upon which the
preceptor has been discoursing, and which undoubtedly prompts a rythmic
vocal equivalent. These songs are reproduced on Pl. IX, A, B, C. The
initial mnemonic characters pertaining to each word or phrase of the
original text are repeated below in regular order with translations in
English, together with supplemental notes explanatory of the characters
employed. The musical notation is not presented, as the singing consists
of a monotonous repetition of four or five notes in a minor key;
furthermore, a sufficiently clear idea of this may be formed by
comparing some of the Mid[-e]/ songs presented in connection with the
ritual of initiation and preparation of medicines. The first of the
songs given herewith (Pl. IX, A) pertains to a request to Ki/tshi
Man/id[-o] that clear weather may be had for the day of ceremonial, and
also an affirmation to the candidate that the singer's words are a
faithful rendering of his creed.
[Illustration: Plate IX.
Mnemonic Songs.]
Each of the phrases is repeated before advancing to the next, as often
as the singer desires and in proportion to the amount of reverence and
awe with which he wishes to impress his hearer. There is usually a brief
interval between each of the phrases, and a longer one at the appearance
of a vertical line, denoting a rest, or pause. One song may occupy,
therefore, from fifteen minutes to half an hour.
[Illustration]
Ki-ne/-na-wi/-/in mani/-i-d[-o]/-ye-win.
I rock you, you that are a spirit.
[A mid[-e]'s head, the lines denoting voice or speech--i.e., singing
of sacred things, as the loops or circles at the ends of each line
indicate.]
[Illustration]
K['i]-zh[)i]k-ki-w[)i]n/-da-m[-u]n/.
The sky I tell you.
[The otter skin medicine sack, and arm reaching to procure something
therefrom.]
[Illustration]
O-we-nen/; hw[-i]n/.
Who is it, who?
[The m[-i]/gis shell; the sacred emblem of the Mid[-e]/wiwin.]
[Illustration]
Wi/-dzh[)i]-i-nan/.
The man helping me.
[A man walking, the Mid[-e]/ Man/id[-o] or Sacred Spirit.]
[Illustration]
Nu-wa[n]/-ni-ma/na nin-gu[)i]s/?
Have I told the truth to my son?
[The bear going to the Mid[-e]/wigan, and takes with him life to the
Ani/shin[^a]/b[-e]g.]
[Illustration]
Rest.
[Illustration]
Ni/-n[-i]n-d[-e]/, [)e]/, [-o]/, ya/.
My heart, I am there (in the fullness of my heart).
[My heart; knows all Mid[-e]/ secrets, sensible one.]
[Illustration]
A/-ni-na/-n[)e]sh-mi/-[)i]-an ni/-na/-w[)i]-t[-o]/.
I follow with my arms.
[Arms extended to take up "medicine" or Mid[-e]/ secrets.]
[Illustration]
Man/-i-d[-o]/-wi-an/ n[)i]-me/-shine/-mi/-an.
Knowledge comes from the heart, the heart reaches to sources of
"medicine" in the earth.
[A Mid[-e]/ whose heart's desires and knowledge extend to the
secrets of the earth. The lines diverging toward the earth
denote direction.]
[Illustration]
We/-gi-kw[-o]/ K[)e]-m[-i]/-n[)i]-nan/? From whence comes the rain?
[The power of making a clear sky, i.e., weather.]
[Illustration]
Mi-sh[)o]k/ kw[-o]t/, dzhe-man/-i-d[-o]/-yan.
The sky, nevertheless, may be clear, Good Spirit.
[Giving life to the sick; Dzhe Man/id[-o] handing it to the
Mid[-e]/.]
[Illustration]
Wi/-ka-ka-n[)u]n/-[)e]-nan.
Very seldom I make this request of you.
[The Good Spirit filling the body of the supplicant with knowledge
of secrets of the earth.]
In the following song (Pl. IX, B), the singer relates to the candidate
the gratitude which he experiences for the favors derived from the Good
Spirit; he has been blessed with knowledge of plants and other sacred
objects taken from the ground, which knowledge has been derived by his
having himself become a member of the Mid[-e]/wiwin, and hence urges
upon the candidate the great need of his also continuing in the course
which he has thus far pursued.
[Illustration]
Na-witsh/-tshi na-k[)u]m/-i-en a-na/-pi-a[n]/?
When I am out of hearing, where am I?
[The lines extending from the ears denote hearing; the arms directed
toward the right and left, being the gesture of negation, usually
made by throwing the hands outward and away from the front of the
body.]
[Illustration]
We/-nen-ne/ en/-da-yan.
In my house, I see.
[Sight is indicated by the lines extending from the eyes; the horns
denote superiority of the singer.]
[Illustration]
Mo-k[-i]/-yan-na/-a-witsh/-i-g[-u]m/-mi.
When I rise it gives me life, and I take it.
[The arm reaches into the sky to receive the gifts which are handed
down by the Good Spirit. The short transverse line across the
forearm indicates the arch of the sky, this line being an
abbreviation of the curve usually employed to designate the same
idea.]
[Illustration]
Wen/-dzhi-ba/-pi-a[n]/.
The reason why I am happy.
[Asking the Spirit for life, which is granted. The singer's body is
filled with the heart enlarged, i.e., fullness of heart, the lines
from the mouth denoting abundance of voice or grateful utterances--
singing.]
[Illustration (two vertical lines) missing]
Rest.
[Illustration]
Zha/-zha-bui/-ki-bi-nan/ wig/-[)e]-w[^a]m/.
The Spirit says there is plenty of "medicine" in the Mid[-e]/
wig/iwam.
[Two superior spirits, Ki/tshi Man/id[-o] and Dzhe Man/id[-o], whose
bodies are surrounded by "lines of sacredness," tell the Mid[-e]/
where the mysterious remedies are to be found. The vertical waving
lines are the lines indicating these communications; the horizontal
line, at the bottom, is the earth's surface.].
[Illustration]
Ya-h[-o]/-hon-ni/-y[)o].
The Spirit placed medicine in the ground, let us take it.
[The arm of Ki/tshi Man/id[-o] put into the ground sacred plants,
etc., indicated by the spots at different horizons in the earth. The
short vertical and waving lines denote sacredness of the objects.]
[Illustration]
N['i]-wo/-we-n[-i]/-nan ki/-bi-do-na[n]/.
I am holding this that I bring to you.
[The singer sits in the Mid[-e]/wiwin, and offers the privilege of
entrance, by initiation, to the hearer.]
[Illustration]
Mid[-e]/ n[)i]-ka/-n[)a]k kish/-o-w[)e]/-ni-m[)i]-ko/.
I have found favor in the eyes of my mid[-e]/ friends.
[The Good Spirit has put life into the body of the singer, as
indicated by the two mysterious arms reaching towards his body,
i.e., the heart, the seat of life.]
In the following song (Pl. IX, C), the preceptor appears to feel
satisfied that the candidate is prepared to receive the initiation,
and therefore tells him that the Mid[-e]/ Man/id[-o] announces to him
the assurance. The preceptor therefore encourages his pupil with
promises of the fulfillment of his highest desires.
[Illustration]
Ba/-dzh[)i]-ke/-o gi/-mand ma-bis/-in-d[^a]/-[)a].
I hear the spirit speaking to us.
[The Mid[-e]/ singer is of superior power, as designated by the
horns and apex upon his head. The lines from the ears indicate
hearing.]
[Illustration]
Kwa-y[)a]k/-in d[-i]/-sha in-d[^a]/-ya[n].
I am going into the medicine lodge.
[The Mid[-e]/wig[^a]n is shown with a line through it to signify
that he is going through it, as in the initiation.]
[Illustration]
Kwe/-tsh[)i]-ko-wa/-ya ti/-na-man.
I am taking (gathering) medicine to make me live.
[The discs indicate sacred objects within reach of the speaker.]
[Illustration]
O/-wi-yo/-in en/-do-ma m[^a]k/-kwin-[)e]n/-do-ma/.
I give you medicine, and a lodge, also.
[The Mid[-e]/, as the personator of Makwa/ Man/id[-o], is empowered
to offer this privilege to the candidate.]
[Illustration]
O-w[-e]/-n[)e]n b[)e]-m[-i]/-s[)e]t.
I am flying into my lodge.
[Represents the Thunder-Bird, a deity flying into the arch of the
sky. The short lines denote the (so-called spirit lines) abode of
spirits or Man/id[-o]s.]
[Illustration]
Na-n[-i]-ne kwe-w[-e]/-an.
The Spirit has dropped medicine from the sky where we can get it.
[The line from the sky, diverging to various points, indicates that
the sacred objects occur in scattered places.]
[Illustration]
H[-e]/-w[-o]g, [-e]/, [-e]/.
I have the medicine in my heart.
[The singer's body--i.e., heart--is filled with knowledge relating
to sacred medicines from the earth.]
MID[-E]/ THERAPEUTICS.
During the period of time in which the candidate is instructed in the
foregoing traditions, myths, and songs the subject of Mid[-e]/ plants is
also discussed. The information pertaining to the identification and
preparation of the various vegetable substances is not imparted in
regular order, only one plant or preparation, or perhaps two, being
enlarged upon at a specified consultation. It may be that the candidate
is taken into the woods where it is known that a specified plant or tree
may be found, when a smoke offering is made before the object is pulled
out of the soil, and a small pinch of tobacco put into the hole in the
ground from which it was taken. This is an offering to Noko/mis--the
earth, the grandmother of mankind--for the benefits which are derived
from her body where they were placed by Ki/tshi Man/id[-o].
In the following list are presented, as far as practicable, the
botanical and common names of these, there being a few instances in
which the plants were not to be had, as they were foreign to that
portion of Minnesota in which the investigations were made; a few of
them, also, were not identified by the preceptors, as they were out of
season.
It is interesting to note in this list the number of infusions and
decoctions which are, from a medical and scientific standpoint, specific
remedies for the complaints for which they are recommended. It is
probable that the long continued intercourse between the Ojibwa and the
Catholic Fathers, who were tolerably well versed in the ruder forms of
medication, had much to do with improving an older and purely aboriginal
form of practicing medical magic. In some of the remedies mentioned
below there may appear to be philosophic reasons for their
administration, but upon closer investigation it has been learned that
the cure is not attributed to a regulation or restoration of functional
derangement, but to the removal or even expulsion of malevolent
beings--commonly designated as bad Man/id[-o]s--supposed to have taken
possession of that part of the body in which such derangement appears
most conspicuous. Further reference to the mythic properties of some of
the plants employed will be made at the proper time.
Although the word Mashki kiwa/bu[n]--medicine broth--signifies liquid
medical preparations, the term is usually employed in a general sense to
pertain to the entire materia medica; and in addition to the alleged
medicinal virtues extolled by the preceptors, certain parts of the trees
and plants enumerated are eaten on account of some mythic reason, or
employed in the construction or manufacture of habitations, utensils,
and weapons, because of some supposed supernatural origin or property,
an explanation of which they have forgotten.
_Pinus strobus_, L. White Pine. Zhingw[^a]k/.
1. The leaves are crushed and applied to relieve headache; also
boiled; after which they are put into a small hole in the ground
and hot stones placed therein to cause a vapor to ascend, which
is inhaled to cure backache.
The fumes of the leaves heated upon a stone or a hot iron pan are
inhaled to cure headache.
2. Gum; chiefly used to cover seams of birch-bark canoes. The gum is
obtained by cutting a circular band of bark from the trunk, upon
which it is then scraped and boiled down to proper consistence.
The boiling was formerly done in clay vessels.
_Pinus resinosa_, Ait. Red Pine; usually, though erroneously, termed
Norway Pine. P[)o]kgw[)e]/nag[-e]/m[)o]k.
Used as the preceding.
_Abies balsamea_, Marshall. Balsam Fir. Ini/nand[)o]k.
1. The bark is scraped from the trunk and a decoction thereof is
used to induce diaphoresis.
2. The gum, which is obtained from the vesicles upon the bark, and
also by skimming it from the surface of the water in which the
crushed bark is boiled, is carried in small vessels and taken
internally as a remedy for gonorrhoea and for soreness of the
chest resulting from colds.
3. Applied externally to sores and cuts.
_Abies alba_, Michx. White Spruce. S[)e]/ss[-e]g[^a]n/d[)o]k. The
split roots-- wad[)o]b/-are used for sewing; the wood for the inside
timbers of canoes.
_Abies nigra_, Poir. Black Spruce. A/mikwan/d[)o]k.
1. The leaves and crushed bark are used to make a decoction, and
sometimes taken as a substitute in the absence of pines.
2. Wood used in manufacture of spear handles.
_Abies Canadensis_, Michx. Hemlock. Saga/[-i][n]wu[n]sh-- "Raven
Tree."
Outer bark powdered and crushed and taken internally for the cure of
diarrhea. Usually mixed with other plants not named.
_Larix Americana_, Michx. Tamarack. M[)o]sh/k[-i]kiwa/dik.
1. Crushed leaves and bark used as Pinus strobus.
2. Gum used in mending boats.
3. Bark used for covering wig/iwams.
_Cupressus thyoides_, L. White Cedar. Gi/zh[)i]k-- "Day."
1. Leaves crushed and used as Pinus strobus. The greater the variety
of leaves of coniferae the better. The spines of the leaves exert
their prickly influence through the vapor upon the demons
possessing the patient's body.
2. The timber in various forms is used in the construction of canoe
and lodge frames, the bark being frequently employed in roofing
habitations.
_Juniperus Virginiana_, L. Red Cedar. Muskwa/w[^a]/ak.
Bruised leaves and berries are used internally to remove headache.
_Quercus alba_, L. White Oak. M[-i]tig/[-o]mish/.
1. The bark of the root and the inner bark scraped from the trunk is
boiled and the decoction used internally for diarrhea.
2. Acorns eaten raw by children, and boiled or dried by adults.
_Quercus rubra_, L. Red Oak. Wisug/em[-i]tig/omish/-- "Bitter Acorn
Tree."
Has been used as a substitute for Q. alba.
_Acer saccharinum_, Wang. Sugar Maple. Inn[-i]n[^a]/tik.
1. Decoction of the inner bark is used for diarrhea.
2. The sap boiled in making sirup and sugar.
3. The wood valued for making arrow shafts.
_Acer nigrum_, Michx. Black Sugar Maple. Ishig/omeaush/--
"Sap-flows-fast."
Arbor liquore abundans, ex quo liquor tanquam urina vehementer
projicitur.
Sometimes used as the preceding.
_Betula excelsa_, Ait. Yellow Birch. Wi/umis/sik.
The inner bark is scraped off, mixed with that of the Acer
saccharinum, and the decoction taken as a diuretic.
_Betula papyracea_, Ait. White Birch. M[-i]gwas/.
Highly esteemed, and employed for making records, canoes,
syrup-pans, m[-o]koks/-- or sugar boxes-- etc. The record of the
Mid[-e]/wiwin, given by Minab[-o]/zho, was drawn upon this kind of
bark.
_Populus monilifera_, Ait. Cottonwood. M[^a]/n[^a]s[^a]/ti.
The cotton down is applied to open sores as an absorbent.
_Populus balsamifera_, L. Balsam Poplar. Asa/d[)i].
1. The bark is peeled from the branches and the gum collected and
eaten.
2. Poles are used in building ordinary shelter lodges, and
particularly for the Mid[-e]/wig[^a]n.
_Juglans nigra_, L. Black Walnut. Paga/n[)o]k-- "Nut wood."
Walnuts are highly prized; the green rind of the unripe fruit is
sometimes employed in staining or dyeing.
_Smilacina racemosa_, Desf. False Spikenard. Kin[-e]/wigw[)o]shk--
"Snake weed or Snake Vine."
1. Warm decoction of leaves used by lying-in women.
2. The roots are placed upon a red-hot stone, the patient, with a
blanket thrown over his head, inhaling the fumes, to relieve
headache.
3. Fresh leaves are crushed and applied to cuts to stop bleeding.
_Helianthus occidentalis_, Riddell. Sunflower.
P[)u]kite/w[)u]kb[)o]ku[n]s/.
The crushed root is applied to bruises and contusions.
_Polygala senega_, L. Seneca Snakeroot. Winis/sik[-e][n]s/.
1. A decoction of the roots is used for colds and cough.
2. An infusion of the leaves is given for sore throat; also to
destroy water-bugs that have been swallowed.
_Rubus occidentalis_, L. Black Raspberry.
Makad[-e]/w[)i]skwi/min[)o]k-- "Black Blood Berry."
A decoction made of the crushed roots is taken to relieve pains in
the stomach.
_Rubus strigosus_, Michx. Wild Red Raspberry. Miskwi/min[)o]k/--
"Blood Berry."
The roots are sometimes used as a substitute for the preceding.
_Gaylussacia resinosa_, Torr. and Gr. Huckleberry. M[-i]/n[)u]n.
Forms one of the chief articles of trade during the summer. The
berry occupies a conspicuous place in the myth of the "Road of
the Dead," referred to in connection with the "Ghost Society."
_Prunus Virginiana_, L. Choke Cherry. Sisa[n]/wewi/nak[^a][n]sh/.
1. The branchlets are used for making an ordinary drink; used also
during gestation.
2. The fruit is eaten.
_Prunus serotina_, Ehrhart. Wild Black Cherry. Okw[-e]/w[)i]sh--
"Scabby Bark."
1. The inner bark is applied to external sores, either by first
boiling, bruising, or chewing it.
2. An infusion of the inner bark is sometimes given to relieve pains
and soreness of the chest.
_Prunus Pennsylvanica_, L. Wild Red Cherry. Kusigwa/kumi/n[)o]k.
1. A decoction of the crushed root is given for pains and other
stomach disorders.
2. Fruit is eaten and highly prized.
3. This, believed to be synonymous with the June Cherry of
Minnesota, is referred to in the myths and ceremonies of the
"Ghost Society."
_Prunus Americana_, Marsh. Wild Plum. Bog[-e]/san[)o]k.
The small rootlets, and the bark of the larger ones, are crushed and
boiled together with the roots of the following named plants, as a
remedy for diarrhea. The remaining plants were not in bloom at the
time during which the investigations were made, and therefore were
not identified by the preceptors, they being enabled to furnish
only the names and an imperfect description. They are as follows,
viz: Min[-e][n]/s[)o]k, two species, one with red berries, the
other with yellow ones; Wab[-o]/samin[-i]/s[)o]k-- "Rabbit
berries"; Shi/gwanau/is[)o]k, having small red berries; and
Crataegus coccinea, L. Scarlet-fruited Thorn. O/gin[-i]k.
_Typha latifolia_, L. Common Cat-tail. Nap[)o]g[)u]shk-- "Flat
grass."
The roots are crushed by pounding or chewing, and applied as a
poultice to sores.
_Sporobolus heterolepis_ Gr. Nap[)o]/g[)u]shk[-u][n]s/-- "Little Flat
Grass."
1. Used sometimes as a substitute for the preceding.
2. Roots are boiled and the decoction taken to induce emesis, "to
remove bile."
_Fragaria vesca_, L. Wild Strawberry. Od[-e] [-i]m[)i]n/n[)e]--
Heart Berry.
Referred to in the ceremony of the "Ghost Society."
The fruit is highly valued as a luxury.
_Acer Pennsylvanicum_, L. Striped Maple. M[-o][n]/zom[)i]sh/--
"Moose Wood." The inner bark scraped from four sticks or branches,
each two feet long, is put into a cloth and boiled, the liquid which
can subsequently be pressed out of the bag is swallowed, to act as
an emetic.
_Fraxinus sambucifolia_, Lam. Black or Water Ash. A/gimak/.
1. The inner bark is soaked in warm water, and the liquid applied to
sore eyes.
2. The wood is employed in making the rims for frames of snow-shoes.
_Veronica Virginica_, L. Culver's Root. Wi/s[)o]gedzhi/wik-- "Bitter
Root."
A decoction of the crushed root is taken as a purgative.
_Salix Candida_, Willd. Hoary Willow. Sisi/gewe/m[)i]sh.
The thick inner bark of the roots is scraped off, boiled, and the
decoction taken for cough.
_Symphoricarpus vulgaris_, Michx. Indian Currant.
Gus/sigwaka/m[)i]sh.
The inner bark of the root boiled and the decoction, when cold,
applied to sore eyes.
_Geum strictum_, Ait. Aven. Ne/bone/ankwe/[^a]k-- "Hair on one
side."
The roots are boiled and a weak decoction taken internally for
soreness in the chest, and cough.
_Rumex crispus_, L. Curled Dock. O/zabetshi/w[)i]k.
The roots are bruised or crushed and applied to abrasions, sores,
etc.
_Amorpha canescens_, Nutt. Lead Plant. We/ab[)o]nag/kak-- "That
which turns white."
A decoction, made of the roots, is used for pains in the stomach.
_Rosa blanda_, Ait. Early Wild Rose. O/gin[-i]k.
A piece of root placed in lukewarm water, after which the liquid is
applied to inflamed eyes.
_Anemone_ (_sp.?_) Anemone. Wis[)o]g/ib[)o]k/; also called Hartshorn
plant by the mixed-bloods of Minnesota.
The dry leaves are powdered and used as an errhine, for the cure of
headache.
(_Gen. et sp. ?_) Termed Kine/b[)i]k wa[n]sh/ko[n]s and "Snake weed."
This plant was unfortunately so injured in transportation that
identification was impossible. Ball-players and hunters use it
to give them endurance and speed; the root is chewed when
necessary to possess these qualities. The root is likened to a
snake, which is supposed to be swift in motion and possessed of
extraordinary muscular strength.
_Rhus_ (_aromatica_, Ait. ?) "White Sumac." B[)o]kkwan/[-i]b[)o]k.
Roots are boiled, with those of the following named plant, and the
decoction taken to cure diarrhea.
(_Gen. et sp. ?_) Ki/tshiod[-e]iminib[)o]k-- "Big Heart Leaf."
Roots boiled, with preceding, and decoction taken for diarrhea.
_Monarda fistulosa_, L. Wild Bergamot. Moshk[-o]s/wa[n]owi[n]s/--
"Little Elk's Tail."
The root is used by making a decoction and drinking several
swallows, at intervals, for pain in the stomach and intestines.
_Hydrophyllum Virginicum_, L. Waterleaf. Hu[n]kite/wag[-u][)u]s/.
The roots are boiled, the liquor then taken for pains in the chest,
back, etc.
_Anemone Pennsylvanicum_, L. Pennsylvania Anemone.
Pes[-i]/kwadzhi/bwiko/k[)o]k.
A decoction of the roots is used for pains in the lumbar region.
_Viola_ (_Canadensis_, L.?). Canada Violet.
Maskw[-i]/widzh[-i]/wiko/k[)o]k.
The decoction made of the roots is used for pains in the region of
the bladder.
_Phryma leptostachya_, L. Lopseed. Waia/bishk[)e]no/k[)o]k.
The roots are boiled and the decoction taken for rheumatic pains in
the legs.
_Viola pubescens_, Ait. Downy Yellow Violet, Ogit[-e]/wagu[n]s.
A decoction is made of the roots, of which small doses are taken at
intervals for sore throat.
_Rosa_ (_lucida_, Ehrhart?). Dwarf Wild Rose.
Ogin[-i]/minaga[n]/m[)o]s.
The roots of young plants are steeped in hot water and the liquid
applied to sore eyes.
(_Gen. et sp. ?_) M[)o]/z[^a]n[^a]/t[)i]k.
This plant could not be identified at the locality and time at
which investigations were conducted. The root is boiled and the
decoction taken as a diuretic for difficult micturition.
_Actaea rubra_, Michx. Red Baneberry. Odz[-i]/b[)i]k[)e][n]s/--
"Little Root."
A decoction of the root, which has a sweet taste, is used for
stomachic pains caused by having swallowed hair (mythic). Used
also in conjunction with Ginseng.
This plant, according to some peculiarities, is considered the male
plant at certain seasons of the year, and is given only to men and
boys, while the same plant at other seasons, because of size,
color of fruit, or something else, is termed the female, and is
prepared for women and girls in the following manner, viz: The
roots are rolled in basswood leaves and baked, when they become
black; an infusion is then prepared, and used in a similar manner
as above.
The latter is called Wash/kub[)i]dzhi/bikak[)o]k/.
_Botrychium Virginicum_, Swartz. Moonwort. Ozaga/tig[)u]m.
The root is bruised and applied to cuts.
_Aralia trifolia_, Gr. Dwarf Ginseng. Nes[-o]/wak[)o]k-- "Three
Leafed."
The roots are chewed and the mass applied to cuts to arrest
hemorrhage.
_Echinospermum lappula_, Lehm. Stickweed. Ozaga/t[)i]gom[)e][n]s--
"Burr Bush."
The roots are placed in a hole in the ground upon hot stones, to
cause the fumes to rise, when the patient puts down his face and
has a cloth or blanket thrown over his head. The fumes are inhaled
for headache. The raw roots are also sniffed at for the same
purpose.
It is affirmed by various members of the Mid[-e]/ Society that in former
times much of the information relating to some of these plants was not
imparted to a candidate for initiation into the first degree, but was
reserved for succeeding degrees, to induce a Mid[-e]/ of the first
degree to endeavor to attain higher distinction and further advancement
in the mysteries of the order. As much knowledge is believed to have
been lost through the reticence and obstinacy of former chief priests,
the so-called higher secrets are now imparted at the first and second
degree preparatory instructions. The third and fourth degrees are very
rarely conferred, chiefly because the necessary presents and fees are
beyond the reach of those who so desire advancement, and partly also
because the missionaries, and in many instances the Indian agents, have
done their utmost to suppress the ceremonies, because they were a direct
opposition and hindrance to progress in Christianizing influences.
When the preparatory instruction has come to an end and the day of the
ceremony of initiation is at hand, the preceptor sings to his pupil a
song, expatiating upon his own efforts and the high virtue of the
knowledge imparted. The pipe is brought forward and an offering of
tobacco smoke made by both preceptor and pupil, after which the former
sings a song (Pl. X, A.), the time of its utterance being tediously
prolonged. The mnemonic characters were drawn by Sikas/sig[)e], and are
a copy of an old birch-bark scroll which has for many years been in his
possession, and which was made in imitation of one in the possession of
his father, Bai[-e]/dz[)i]k, one of the leading Mid[-e]/ at Mille Lacs,
Minnesota.
[Illustration]
W[-i]-ka-no/-shi-a[n]-[)o].
My arm is almost pulled out from digging medicine. It is full of
medicine.
[The short zigzag lines signifying magic influence, erroneously
designated "medicine."]
[Illustration]
We-w[-i]/-ka-ni/-an.
Almost crying because the medicine is lost.
[The lines extending downward from the eye signifies weeping;
the circle beneath the figure is the place where the "medicine"
is supposed to exist. The idea of "lost" signifies that some
information has been forgotton through death of those who possessed
it.]
[Illustration]
Me-shi/-[^a]k-k[)i]nk mi-sui/-a-k[)i]nk.
Yes, there is much medicine you may cry for.
[Refers to that which is yet to be learned of.]
[Illustration]
Pe-i/-e-m[)i]-ko-ya/-na-k[)i]nk/.
Yes, I see there is plenty of it.
[The Mid[-e]/ has knowledge of more than he has imparted, but
reserves that knowledge for a future time. The lines of "sight" run
to various medicines which he perceives or knows of.]
[Illustration]
Rest.
[Illustration: Plate X.
Mnemonic Songs.]
[Illustration]
We/-a-kw[)e]/-n[)i]nk pe-[)i]-e/-mi-w[)i]t/-o-wan/.
When I come out the sky becomes clear.
[When the otter-skin Mid[-e]/ sack is produced the sky becomes
clear, so that the ceremonies may proceed.]
[Illustration]
We/-kw[)e]-n[)i]nk/ ke/-t[)o]-n[)i]nk/ e/-to-wa/.
The spirit has given me power to see.
[The Mid[-e]/ sits on a mountain the better to commune with the Good
Spirit.]
[Illustration]
Mi/-sha-kwat/-ni-y[-o]/.
I brought the medicine to bring life.
[The Mid[-e]/ Man/id[-o], the Thunderer, after bringing some of the
plants--by causing the rains to fall--returns to the sky. The short
line represents part of the circular line usually employed to
designate the imaginary vault of the sky.]
[Illustration]
Me/-ka-y[-e]/-n[)i]nk te/-a-y[)e]-am/-ban.
I, too, see how much there is.
[His power elevates the Mid[-e]/ to the rank of a man/id[-o], from
which point he perceives many secrets hidden in the earth.]
[Illustration]
In-de/-be-m[)i]/-ko.
I am going to the medicine lodge.
[The vertical left-hand figure denotes a leg going toward the
Mid[-e]/wig[^a]n.]
[Illustration]
In-de/-bi-bi/-to[n].
I take life from the sky.
[The Mid[-e]/ is enabled to reach into the sky and to obtain from
Ki/tshi Man/id[-o] the means of prolonging life. The circle at the
top denotes the sacred m[-i]/gis, or shell.]
[Illustration]
No-a/-wi/-mi-k[-o]/.
Let us talk to one another.
[The circles denote the places of the speaker (Mid[-e]/) and the
hearer (Ki/tshi Man/id[-o]), the short lines signifying magic
influences, the Mid[-e]/ occupying the left hand and smaller seat.]
[Illustration]
Man/-i-d[-o]-ye-na/-ni ni-kan/.
The spirit is in my body, my friend.
[The m[-i]/gis, given by Ki/tshi Man/id[-o], is in contact with the
Mid[-e]/'s body, and he is possessed of life and power.]
From ten days to two weeks before the day of initiation, the chief
Mid[-e]/ priest sends out to all the members invitations, which consist
of sticks one-fourth of an inch thick and 6 or 7 inches long. The
courier is charged with giving to the person invited explicit
information as to the day of the ceremony and the locality where it is
to be held. Sometimes these sticks have bands of color painted around
one end, usually green, sometimes red, though both colors may be
employed, the two ends being thus tinted. The person invited is obliged
to bring with him his invitation stick, and upon entering the
Mid[-e]/wig[^a]n he lays it upon the ground near the sacred stone, on
the side toward the degree post. In case a Mid[-e]/ is unable to attend
he sends his invitation with a statement of the reason of his inability
to come. The number of sticks upon the floor are counted, on the morning
of the day of initiation, and the number of those present to attend the
ceremonies is known before the initiation begins.
About five or six days preceding the day set for the ceremony of
initiation, the candidate removes to the neighborhood of the locality of
the Mid[-e]/wig[^a]n. On the evening of the fifth day he repairs to the
sudatory or sweat-lodge, which has, in the meantime, been built east of
the sacred inclosure, and when seated within he is supplied with water
which he keeps for making vapor by pouring it upon heated stones
introduced for the purpose by assistants upon the outside. This act of
purification is absolutely necessary and must be performed once each day
for four days, though the process may be shortened by taking two vapor
baths in one day, thus limiting the process to two days. This, however,
is permitted, or desired only under extraordinary circumstances. During
the process of purgation, the candidates thoughts must dwell upon the
seriousness of the course he is pursuing and the sacred character of the
new life he is about to assume.
When the fumigation has ceased he is visited by the preceptor and the
other officiating Mid[-e]/ priests, when the conversation is confined
chiefly to the candidate's progress. He then gives to each of them
presents of tobacco, and after an offering to Ki/tshi Man/id[-o], with
the pipe, they expose the articles contained in their Mid[-e]/ sacks and
explain and expatiate upon the merits and properties of each of the
magic objects. The candidate for the first time learns of the manner of
preparing effigies, etc., with which to present to the incredulous
ocular demonstration of the genuineness and divine origin of the
Mid[-e]/wiwin, or, as it is in this connection termed, religion.
Several methods are employed for the purpose, and the greater the power
of the Mid[-e]/ the greater will appear the mystery connected with the
exhibition. This may be performed whenever circumstances demand such
proof, but the tests are made before the candidate with a twofold
purpose: first, to impress him with the supernatural powers of the
Mid[-e]/ themselves; and second, in an oracular manner, to ascertain if
Ki/tshi Ma/nid[-o] is pleased with the contemplated ceremony and the
initiation of the candidate.
[Illustration: Fig. 16.]
The first test is made by laying upon the floor of the wig/iwam a string
of four wooden beads each measuring about 1 inch in diameter. See Fig.
16. After the owner of this object has chanted for a few moments in an
almost inaudible manner the beads begin to roll from side to side as if
animated. The string is then quickly restored to its place in the
Mid[-e]/ sack. Another Mid[-e]/ produces a small wooden effigy of a man
(Fig. 17), measuring about 5 inches in height. The body has a small
orifice running through it from between the shoulders to the buttocks,
the head and neck forming a separate piece which may be attached to the
body like a glass stopper to a bottle.
[Illustration: Fig. 17.]
[Illustration: Fig. 18.]
A hole is made in the ground deep enough to reach to the hips of the
effigy, when the latter is put into it and the loose earth loosely
restored so as to hold it in an upright position. Some magic powder of
herbs is sprinkled around the body, and into the vertical orifice in it,
when the head is put in place. A series of inarticulate utterances are
chanted, when, if everything be favorable, the figure will perceptibly
move up and down as if possessed of life. Fig. 18 represents another
figure used in a similar manner. It consists of one piece, however, and
is decorated with narrow bands of dark blue flannel about the ankles and
knees, a patch of red cloth upon the breast and bands about the wrists,
each of the eyes being indicated by three white porcelain beads.
One of the most astonishing tests, however, and one that can be produced
only by Mid[-e]/ of the highest power, consists in causing a Mid[-e]/
sack to move upon the ground as if it were alive. This, it is
confidently alleged, has been done repeatedly, though it is evident that
the deception is more easily produced than in the above-mentioned
instances, as the temporary retention within a bag of a small mammal
could readily be made to account for the movements.
In most of these private exhibitions the light is so obscured as to
prevent the deception being observed and exposed; and when public
demonstrations of skill are made the auditors invariably consist of the
most credulous of the uninitiated, or the confreres of the performer,
from whom no antagonism or doubt would be expected.
The preceptor then consults with the Mid[-e]/ priests respecting the
presents to be delivered by the candidate, and repeats the following
words, viz:
Mis-shai/-[)e]-gwa tshi-d[)e]-b[)o]g-in-de-mung/.
Now is the time that we shall fix the price
gi/-she-g[)o]-dung/ ka-mi/-n[)e]-n[)o]ngk
of everything pertaining to the sky, that has been given to us
gi/-she-goy-d[)u]ng/ di/-bi-ga-d[-o]nk/ gai-y['e]/.
from the day [and] the night also.
A-p[-e]/-g[)e]-d['a]/w[)u]nk i/-wa-p[-i]
When it shall come to pass and at the time
ge-bin/-de-ga-y[)o]ngk/, [)a]-au/-wa-mi-d[-e]/-w[)i]d.
that we shall enter, he who wishes to become a Mid[-e]/.
When the four vapor baths have been taken by the candidate, and the eve
of the ceremony has arrived, he remains in the sudatory longer than
usual so as not to come in contact with the large crowd of visitors who
have arrived upon the scene. The woods resound with the noises incident
to a large camp, while in various directions may be heard the monotonous
beating of the drum indicating the presence of a number of dancers,
or the hard, sharp taps of the mid[-e]/ drum, caused by a priest
propitiating and invoking the presence and favor of Ki/tshi Ma/nid[-o]
in the service now so near at hand.
When the night is far advanced and all becomes hushed, the candidate,
with only the preceptor accompanying, retires to his own wig/iwam, while
the assistant Mid[-e]/ priests and intimate friends or members of his
family collect the numerous presents and suspend them from the
transverse and longitudinal poles in the upper part of the
Mid[-e]/wig[^a]n. Watchers remain to see that nothing is removed during
the night.
At the approach of day, the candidate breakfasts and again returns to
the sweat-lodge to await the coming of his preceptor, and, later, of the
officiating priests. The candidate puts on his best clothing and such
articles of beaded ornaments as he may possess. The preceptor and
Mid[-e]/ priests are also clad in their finest apparel, each wearing one
or two beaded dancing bags at his side, secured by a band of beaded
cloth crossing the opposite shoulder. The members of the Mid[-e]/wiwin
who are not directly concerned in the preliminaries resort to the
Mid[-e]/wig[^a]n and take seats around the interior, near the wall,
where they may continue to smoke, or may occasionally drum and sing. The
drummer, with his assistants, takes a place near upon the floor of the
sacred inclosure to the left of the eastern entrance, i.e., the
southeast corner.
IMPLORATION FOR CLEAR WEATHER.
Should the day open up with a threatening sky, one of the Mid[-e]/
priests accompanying the candidate sings the following song (Pl. X B) to
dispel the clouds. Each of the lines is repeated an indefinite number of
times, and after being repeated once or twice is sung also by the others
as an accompaniment.
It will be observed that the words as spoken vary to some extent when
chanted or sung.
[Illustration]
Hi-na-n[-e]/, h[-e]/, ki/-ne-na-w[-e]/ man/-i-d[-o].
I swing the spirit like a child.
[The Mid[-e]/ Spirit, showing magic lines radiating from his body.
The Mid[-e]/ claims to be able to receive special favor.]
[Music: 207_1]
Ki/nana/wein, Ki/nana/wein, Ki/nana/wein,
Man/ido/we[-e]g; Ki/nana/wein, Ki/nana/wein, Ki/nana/wein,
Man/ido/we[-e]g/; Ki/nana/wein, Man/ido/we[-e]g/.
[Illustration]
Gi-zhik/-[-e]/ ka-hw[-e]/ da-m[-u]/-n[)e].
The sky is what I am telling you about.
[The sky and the earth united by a pathway of possible rain.]
[Music: 207_2]
Ki/zhiga/wid[^a]/ mu/ned[-e]/, Ki/zhiga/wid[^a]/ mu/ned[-e]/,
Ki/zhiga/wid[^a]/ Ki/zhi-ga/wi-d[^a]/, Ki/zhi-ga/wi-d[^a] mu/ned[-e]/,
Ki/zhiga/wid[^a] mu/ned[-e]/.
[Illustration]
Wa-ne-o-ho ne/-ge-shi/-go-ni
Ko-sa/-we, h[-e]/, wa-ni/-sha/-na/.
We have lost the sky [it becomes dark].
[Clouds obscure the sky, and the arm of the Mid[-e]/ is reaching up
into it for its favor of clear weather.]
[Music: 208_1]
Waneo-ho h[-e] ne/-ge-shi-go-ni, Wane-o-ho-h[-e] ne/-ge-shi-go-ni,
Ko/sawe ne h[-e] wa/nishi-na-ha, waneo-ho-h[-e] ne/-ge-shi-go-ni.
[Illustration]
Wi-tshi/-hi-na/-ne-he, n[-e]/, k[-o]/, h[-o].
ne/-ni-wi-tshi-nan/.
I am helping you.
[The Otter-skin Mid[-e]/ sack is held up to influence the Otter
Spirit to aid them.]
[Music: 208_2]
Wi/tshihinanehe n[-e]/ k[-o] h[-o]/, ne/niwi/tshinan,
wi/tshihinanehe n[-e]/ k[-o]/ h[-o]/.
U-a-ni-ma w[-e] u-a-ni-ma w[-e] henigwish.
[Illustration]
U-a/-ni-ma/, w[-e]/, he/-ni-gw[)i]sh.
I have made an error [in sending].
[The Otter-skin Mid[-e]/ sack has failed to produce the desired
effect.]
[Illustration]
Rest.
The Mid[-e]/ women who have gathered without the lodge now begin to
dance as the song is renewed.
[Illustration]
Na-nin-d[-e]/, h[-e]/, he-yo-ya, n[-e]/.
I am using my heart.
[Refers to sincerity of motives in practice of Mid[-e]/ ceremony.]
[Illustration]
Yo/-na-h[)i]sh/-i-me/-a/-ne/, h[-e]/.
y['a]-na-h[)i]sh-a-me/-a-ne/, h[-e]/.
What are you saying to me, and I am "in my senses"?
[Illustration]
Man/-i-d[-o], h[-e]/ n[-e]/, m[-e]/-de-w[-e]/, [-e]/.
The spirit wolf.
[One of the malevolent spirits who is opposed to having the
ceremony is assisting the evil man/id[-o]s in causing the sky to
be overcast.]
[Illustration]
Wen/-tshi-o-ne-se h[-e]/, n[-e]/, wen/-tshi-o-ne-se h[-e]/.
I do not know where I am going.
[The Mid[-e]/ is in doubt whether to proceed or not in the
performance of initiation.]
[Illustration]
Mi/-shok-kwo/-ti-ne be-wa/-ne,
ni-bin/-zhi man/-i-d[-o] i-ya/-n[-e].
I depend on the clear sky.
[To have the ceremony go on. Arm reaching toward the sky for help.]
[Illustration]
Ke-me/-ni-na-ne/ a-n[-o]/-[-e]/
a/-sho-w[-e]/ me-n[-o]/-de ki-man/-i-d[-o].
I give you the other village, spirit that you are.
[That rain should fall anywhere but upon the assemblage and
Mid[-e]/wig[^a]n.]
[Illustration]
Tshing-gw[-e]/-o-d[-e] ||: g[-e]/.
The thunder is heavy.
[The Thunder Bird, who causes the rain.]
[Transcriber's Note:
The long gap followed by "g[-e]/" is not explained in the text. It may
refer to the structure of the song.]
[Illustration]
We/-ka-ka-n[-o]/, h[-o]/ shi/-a-d[-e]/.
We are talking to one another.
[The Mid[-e]/ communes with Ki/tshi Man/id[-o]; he is shown near the
sky; his horns denoting superior wisdom and power, while the lines
from the mouth signify speech.]
In case the appearance of the sky becomes sufficiently favorable the
initiation begins, but if it should continue to be more unfavorable or
to rain, then the song termed the "Rain Song" is resorted to and sung
within the inclosure of the Mid[-e]/wig[^a]n, to which they all march in
solemn procession. Those Mid[-e]/ priests who have with them their
Mid[-e]/ drums use them as an accompaniment to the singing and to
propitiate the good will of Ki/tshi Man/id[-o]. Each line of the entire
song appears as an independent song, the intervals of rest varying in
time according to the feelings of the officiating priest.
The words of the song are known to most of the Mid[-e]/ priests; but,
as there is no method of retaining a set form of musicial notation, the
result is entirely individual and may vary with each singer, if sung
independently and out of hearing of others; so that, under ordinary
circumstances, the priest who leads off sings through one stanza of the
song, after which the others will readily catch the notes and accompany
him. It will be observed, also, that the words as spoken vary to some
extent when chanted or sung.
If this song does not appear to bring about a favorable change the
priests return to their respective wig/iwams and the crowd of visitors
disperses to return upon the first clear day.
INITIATION OF CANDIDATE.
If, however, the day be clear and promising the candidate goes early to
the sweat-lodge, where he is joined by his preceptor, and later by the
officiating priest. After all preliminaries have been arranged and the
proper time for regular proceedings has arrived, the preceptor sings the
following song (Pl. X, C), the musical notation of which varies
according to his feelings, clearly showing that there is no recognized
method of vocal delivery, as is the case with the music of dancing
songs:
[Illustration]
Kan-do/-e-a-n[-e]/,
to/-e-a-n[-e]/ kan-do/-e-a-n[-e]/,
in-nin/-n[)i] man/-e-d[-o]/-[-e]/.
The spirit man is crying out.
[The head of the Mid[-e]/, a synonym of Ki/tshi Man/id[-o]. The
voice lines show spots denoting intensity of accentuation, and that
Ki/tshi Man/id[-o] is pleased to look with favor upon the
proceedings.]
[Illustration]
Ya-ni-n[-e]/, na/, tshi-mo-t[-e]/, h[-e]/,
Talking around in various sections.
[The voice lines, as in the preceding figure, extending downward
from the mouth to either side, have spots upon them to indicate
"talks" in various directions addressed to the Mid[-e]/.]
[Illustration]
Man/-e-d[-o], w[-e]/, h[-e]/, pe-me/-so-wa/.
The spirit is flying.
[The Thunder Bird, who causes the rain, is away at some remote
place.]
[Illustration]
Mi-de/-we-t[-e]-we/ me/-wa-gwi/-shak-wa/,
mi-de/-we-ta/.
The day is clear; let us have the grand medicine.
[The Mid[-e]'s hand reaches to the sky, and rain falls at places
other than upon the Mid[-e]/wig[^a]n, as shown by rain lines from
the end of the curved lines denoting the sky.]
[Illustration]
Me-shak/-kwot dung/-ke-h[-e]/,
ne-m[-e]/-g[)i]s-s[)i]m/.
I am the sign that the day will be clear.
[The Mid[-e]/'s hand reaches to the sky, as indicated by the short
transverse line, and the sun's rays diverge in all directions.]
[Illustration]
Sun/-gis-ni de/-wit-ka-n[-e]/, h[-e]/,
wi-no/-wo-he/-she-wat/ man/-i-do-wi-tshik.
I am the strongest medicine, is what is said of me.
[The speaker compares himself to Makwa/ Man/id[-o], the Bear
Spirit.]
[Illustration]
Hwo/-ba-m[-i]/-de, hwo/-ba-m[-i]-de, man-[)e]-d[-o]
na/-wa-g[-i]-zh[)i]k.
The spirit in the middle of the sky sees me.
[The upper spot denotes the abode of Ki/tshi Man/id[-o], the "line
of vision" extending to the speaker, shown at a corresponding spot
below.]
[Illustration]
Ni-w[)i]-we/-wai-a-de/ hi/-me nai/-o-n[-a]/.
I take my sack and touch him.
[The Mid[-e]/ will use his sacred Otter-skin sack to touch the
candidate.]
[Illustration]
Man/-i-d[-o] wi-kan-[-e]/, mi-de/-yo.
My medicine is the sacred spirit.
[The Mid[-e]/ professes to have received the divine gift from
Ki/tshi Man/id[-o]; the gifts are seen descending to the hand held
up to receive them.]
[Illustration]
Ha-ni-ne/ ku-m[-e]/ ni/-kan-n[-e]/?
How do you answer me, my Mid[-e]/ friends?
[This is addressed to the Mid[-e]/ priests (Nika/ni) present, and is
an inquiry as to their willingness to proceed. The Mid[-e]/wig[^a]n
is shown, the line running horizontally through it the path of the
candidate (or one who has gone through), the two spots within the
place of the sacred stone and the post, while the spot to the right
of the outside of the inclosure denotes the beginning, or the
sweat-lodge, symbolizing the circle of the earth upon the Mid[-e]/
chart (Pl. III), those upon the left denoting the three possible
degrees of advancement in the future.]
Upon the conclusion of the song there is a brief interval, during which
all partake of a smoke in perfect silence, making the usual offerings to
the four points of the compass, to Ki/tshi Man/id[-o]/, and toward the
earth.
The preceptor then says:
M[)i]s-sa/i/-a-shi-gwa, m[)i]s-sa/-a-sh[)i]-gwa- n[)o]n/-do-n[)u]ng;
Now is the time, now is the time he hears us;
ka-k[)i]-n[^a] ka-k[)i]n/-n[^a]-gi-n[)o]n/-do-da/g-u-nan/
all of us he hears us all the one
ga-o/-sh[-i]-d[-o]t mi-d[-e]/-w[)i]/-win.
who made the mid[-e]/wiwin.
After this monologue he continues, and addresses to the candidate the
mid[-e]/ gag[)i]/kwew[)i]n/, or Mid[-e]/ sermon, in the following
language, viz:
An-be/-bi-s[)i]n/-di-wi/-sh[)i]n, wa/-i-ni/-nan;
now listen to me what I am about to say to you;
k[-e]sh/-pin-pe/-sin-da/-nin-w[)i]n da-ma/-dzhi shka/
If you take heed of that which I say to you shall continue
ke/-bi-m[^a]/-di-si-w[)i]n/. U[n], nun/-g[-u]m,
always your life. Now, to-day
ke-za/-ki-gi-zi-to[n] m[)o]n ki/-tshi man/-i-d[-o]
I make known to you the great spirit
[-o]/-dik-kid/-do-w[)i]n/; o/-wi-d[)o]sh kid/-di-n[)i]n/
That which he says; and now this I say to you.
ki-[-i]/-kid-d[-o]/k[-i]/-tshi man/-i-d[-o] gi/-sa-gi-[)i]g/.
This is what says the great spirit that he loves you.
to-wa/-bish-ga/ gi-shtig-wa a-p[-i]-we-
It shall be white the sacred object at the time
sa/-gi-sit/-to-wad o-sa/-in-di-kid/-do-w[-i]n
When they shall let it be known and this is what I say
[)e]/-kid-d[-o]dt ki/-tshi man/-i-d[-o] [)o]/-gi-din/-n[)i]n
That which he says the great spirit now this I impart to you
mis-s[^a]/-wa ke/-a-ked/-de-w['o] wa/-ba-ma-tshin/ni-b[)u]dt
even if they say That they saw him dead
mi/-[^a]-ma/ tsh[-i]/-[-o]- nish-g[^a]d/, ini-[^a]-m['a]
in this place he shall be Raised again in this place
a-pe/-ni-nut/ nin-d[-e]/ kid/-do-w[)i]n min-nik/
he puts his trust In my heart in this "saying" the time
kid-da/- k[)i]-o-wink/.
of the duration Of the world.
Ka-w[-i]/-ka-da-an/-na-we/-was-si-nan, me-[-e]/-kid-dodt/
It shall never fail. That is what he says,
man/-i-d[-o]. Nin/-ne-dzha/-nis ke-un/-dzhi be-m[^a]/-dis
the spirit. My child, this shall give
si/-an.
you life.
The Mid[-e]/ priests then leave the sweat-lodge and stand upon the
outside, while the candidate gathers up in his arms a number of small
presents, such as tobacco, handkerchiefs, etc., and goes out of the
wig/iwam to join the Mid[-e]/ priests. The order of marching to the main
entrance of the Mid[-e]/wig[^a]n is then taken up in the following
order: First the candidate, next the preceptor, who in turn is followed
by the officiating priests, and such others, and members of his family
and relatives as desire. At the door of the Mid[-e]/wig[^a]n all but one
of the priests continue forward and take their stations within the
inclosure, the preceptor remaining on one side of the candidate, the
Mid[-e]/ priest upon the other, then all march four times around the
outside of the inclosure, toward the left or south, during which time
drumming is continued within. Upon the completion of the fourth circuit
the candidate is placed so as to face the main entrance of the
Mid[-e]/wig[^a]n. When he is prompted to say:
"Man- un/-ga-b[-i]n/-di-g[)e] o-b[)o]g/-ga-d[)i]-nan/,
Let me come in and these I put down
o-dai/-ye-din/."
my things [gifts].
The presents are then laid upon the ground. The preceptor goes inside,
taking with him the gifts deposited by the candidate, and remains
standing just within the door and faces the degree post toward the west.
Then the chief officiating priest, who has remained at the side of the
candidate, turns toward the latter and in a clear, distinct, and
exceedingly impressive manner sings the following chant, addressed to
Ki/tshi Man/id[-o] whose invisible form is supposed to abide within the
Mid[-e]/wigan during such ceremonies, stating that the candidate is
presented to receive life (the m[-i]/gis) for which he is suffering, and
invoking the divine favor.
Hai ya ha man/-i-d[-o], h[-o]/, ti-bish/-ko-gish/-i-g[)u]ng, h[-e]/,
There is a spirit ho, just as the one above, he,
we-z['a]-ba-mid/-mi ni[n]-dzh['a]-nis, esh-[)i]-gan/-do-we,
now sits with me my child and now I proclaim,
h[-e]/, hw[-e]/, m['e]-a-tshi-bin/-de-gan/-ni-nan, n[-o]s,
he, hwe, that I enter you here my father
dzhi-man/-i-d[-o], h[-o]/, hw[-o]/, sha-w['e]-n[)i]-mi-shin/,
good spirit, ho, hwo, have pity on me,
h[-e]/, hw[-e]/, a-shig/-wa-bin/-de-gan-n[)o]k
he, hwe now that I enter him here,
g['e]-gwa-da-g['i]-sid wi-b[)i]-m[^a]/-di-s[)i]d,
he that is suffering for life,
d['e]-bwe-da['u]-wi-sh[)i]n dzh['i]-bi-m[^a]/-di-s[)i]d/,
believe me that he shall live,
n[-o]s, w[-e]/-o-s[)i]m/-in-nan/, h[-e]/, h[-e]/.
my father, whose child I am, he, he.
The following is the musical notation:
[Music: 213_1]
he-he-he-he yo.
The candidate is then led within the inclosure when all the members of
the society arise while he is slowly led around toward the southern side
to the extreme end in the west, thence toward the right and back along
the western side to the point of beginning. This is done four times. As
he starts upon his march, the member nearest the door falls in the line
of procession, each member continuing to drop in, at the rear, until the
entire assembly is in motion. During this movement there is a monotonous
drumming upon the Mid[-e]/ drums and the chief officiating priest sings:
Ni/-sha-b[-o]n/-da shkan wig/-i-wam ke-n[-o]n/-d[-e]g,
I go through [the] "house" the long, i.e., through
the Mid[-e]/wig[^a]n.
At the fourth circuit, members begin to stop at the places previously
occupied by them, the candidate going and remaining with his preceptor
to a point just inside the eastern entrance, while the four officiating
priests continue around toward the opposite end of the inclosure and
station themselves in a semicircle just beyond the degree post, and
facing the western door. Upon the ground before them are spread blankets
and similar goods, which have been removed from the beams above, and
upon which the candidate is to kneel. He is then led to the western
extremity of the inclosure where he stands upon the blankets spread upon
the ground and faces the four Mid[-e]/ priests. The preceptor takes his
position behind and a little to one side of the candidate, another
assistant being called upon by the preceptor to occupy a corresponding
position upon the other side. During this procedure there is gentle
drumming which ceases after all have been properly stationed, when the
preceptor steps to a point to the side and front of the candidate and
nearer the officiating priests, and says:
M[)i]-i/-shi-gwa/ b[)o]/-gi-ta-mo[n]/-nan,
The time has arrived that I yield it to you.
mi/-na-nan/-k[)e]-[^a]n-dzhi bi-m[^a]/-d[)i]-si/-an.
[the mid[-e]/migis] that will give you life.
The preceptor then returns to his position back of and a little to one
side of the candidate, when the chief officiating priest sings the
following song, accompanying himself upon a small cylindrical
mid[-e]/drum. The words are: Kit/-ta-no[n]/-do-w[-e] man/-i-do/-wid--you
shall hear me, spirit that you are--, and the music is rendered as
follows:
[Music: 214_1]
Kit/ta-no/do-we man/i-d[-o]/wid-h[-o] d[-o], w[-e], h[-e],
Kit/ta-no/do-we man/i-d[-o]-wid-h[-o], h[-e], hw[-e], h[-e],
Kit/-ta-no/-do- we man/-i- d[-o]/-wid, kit/ta- no/do-w[-e],
kit/ta-no/do-wid, man/i-do/-wid, man/i-do/wid-h[-o],
w[-e], hw[-e], h[-e],
Kit/ta-no/dow[-e]/ man/id[-o]/wid,
h[-o], h[-e], hw[-e], h[-e], h[-e], hw[-e], h[-e].
After this song is ended the drum is handed to one of the members
sitting near by, when the fourth and last of the officiating priests
says to the candidate, who is now placed upon his knees:
M[)i]s-sa/-a-shi/-gwa ki-bo/-g[)i]s-s[-e]-na-min tshi/-ma-m[^a]d
Now is the time that I hope of you that you shall
bi-m[^a]/-di-s[)i]-w[)i]n, m[)i]-n[-e]/-s[)i]d.
take life the bead [mi/gis shell.]
This priest then grasps his Mid[-e]/ sack as if holding a gun, and,
clutching it near the top with the left hand extended, while with the
right he clutches it below the middle or near the base, he aims it
toward the candidate's left breast and makes a thrust forward toward
that target uttering the syllables "y[^a], h[)o]/, h[)o]/, h[)o]/,
h[)o]/, h[)o]/, h[)o]/," rapidly, rising to a higher key. He recovers
his first position and repeats this movement three times, becoming more
and more animated, the last time making a vigorous gesture toward the
kneeling man's breast as if shooting him. (See Fig. 15, page 192.) While
this is going on, the preceptor and his assistants place their hands
upon the candidate's shoulders and cause his body to tremble.
Then the next Mid[-e]/, the third of the quartette, goes through a
similar series of forward movements and thrusts with his Mid[-e]/ sack,
uttering similar sounds and shooting the sacred m[-i]/gis--life--into
the right breast of the candidate, who is agitated still more strongly
than before. When the third Mid[-e]/, the second in order of precedence,
goes through similar gestures and pretends to shoot the m[-i]/gis into
the candidate's heart, the preceptors assist him to be violently
agitated.
The leading priest now places himself in a threatening attitude and says
to the Mid[-e]/; "M[-i]/-dzhi-de/-a-mi-sh[)i]k/"--"put your helping
heart with me"--, when he imitates his predecessors by saying, "y[^a],
h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/," at the fourth time
aiming the Mid[-e]/ sack at the candidate's head, and as the m[-i]/gis
is supposed to be shot into it, he falls forward upon the ground,
apparently lifeless.
Then the four Mid[-e]/ priests, the preceptor and the assistant, lay
their Mid[-e]/ sacks upon his back and after a few moments a m[-i]/gis
shell drops from his mouth--where he had been instructed to retain it.
The chief Mid[-e]/ picks up the m[-i]/gis and, holding it between the
thumb and index finger of the right hand, extending his arm toward the
candidate's mouth says "w[^a]! w[^a]! h[)e] h[)e] h[)e] h[)e]," the last
syllable being uttered in a high key and rapidly dropped to a low note;
then the same words are uttered while the m[-i]/gis is held toward the
east, and in regular succession to the south, to the west, to the north,
then toward the sky. During this time the candidate has begun to
partially revive and endeavor to get upon his knees, but when the
Mid[-e]/ finally places the m[-i]/gis into his mouth again, he instantly
falls upon the ground, as before. The Mid[-e]/ then take up the sacks,
each grasping his own as before, and as they pass around the inanimate
body they touch it at various points, which causes the candidate to
"return to life." The chief priest then says to him,
"[-O]/mishga'n"--"get up"--which he does; then indicating to the holder
of the Mid[-e]/ drum to bring that to him, he begins tapping and
presently sings the following song:
[Music: 216_1]
Mi/-si-ni-en/-di-an Mi/si-ni-en/-di-an Mi/-si-ni-en/-dian,
Mi/-si-ni-en/-di-an, Mi/-si-ni-en/-di-an Mi/-si-ni-en/-di-an,
Mi/-si-ni-en/-di-an, Mi/-si-ni-en/-di-an Mi/-si-ni-en/-di-an,
Ni-kan. H[)i][-u], H[)i][-u], H[)i]u.
The words of the text signify, "This is what I am, my fellow Mid[-e]/;
I fear all my fellow Mid[-e]/." The last syllables, h[)i][-u]/, are
meaningless.
At the conclusion of the song the preceptor prompts the candidate to ask
the chief Mid[-e]/:
Ni-kan/ k/k[)e]/-n[-o]/-mo/, ma[n]-dzhi/-an na/-ka-m[-o]/-in.
Colleague instruct me, give me a song.
In response to which the Mid[-e]/ teaches him the following, which is
uttered as a monotonous chant, viz:
We/-go-n[)e]n/ ge-gwed/-dzhi-me-an/, mi-d[-e]/-wi-w[)i]n
What are you asking, grand medicine
ke-kwed/-dzhi-me-an/? Ki/-ka-mi/-nin en-da-w[)e]n/-da
are you asking? I will give you you want me to
ma-wi/-n[)e]n mi-d[-e]/-wi-w[)i]n
give you "grand medicine"
tshi-da-si-n[-e]/-ga/-na-win/-da-m[-o]n;
always take care of;
ki-[)i]n/-tshun-di/-n[)e]-ma/-so-w[)i]n,
you have received it yourself,
tsho/-a-wa/-nin di/-s[)e]-wan.
never forget.
To this the candidate, who is now a member, replies, [-e][n], yes, i.e.,
assent, fully agreeing with the statement made by the Mid[-e]/, and
adds:
Mi-gw[)e]tsh/ a-shi/-wa-ka-kish/-da-win be-m[^a]/-di-si/-an.
Thanks for giving to me life.
Then the priests begin to look around in search of spaces in which to
seat themselves, saying:
Mi/-a-shi/-gwa ki/-tshi-an/-w[^a]-bin-da-man tshi-[-o]/-we-na/-bi-an.
Now is the time I look around where we shall be [sit].
and all go to such places as are made, or reserved, for them.
The new member then goes to the pile of blankets, robes, and other gifts
and divides them among the four officiating priests, reserving some of
less value for the preceptor and his assistant; whereas tobacco is
carried around to each person present. All then make an offering of
smoke, to the east, south, west, north, toward the center and top of the
Mid[-e]/wig[^a]n--where Ki/tshi Man/id[-o] presides--and to the earth.
Then each person blows smoke upon his or her Mid[-e]/ sack as an
offering to the sacred m[-i]/gis within.
The chief Mid[-e]/ advances to the new member and presents him with a
new Mid[-e]/ sack, made of an otter skin, or possibly of the skin of the
mink or weasel, after which he returns to his place. The new member
rises, approaches the chief Mid[-e]/, who inclines his head to the
front, and, while passing both flat hands down over either side,
Mi-gw[)e]tsh/, ni-ka/-ni, ni-ka/-ni, ni-ka/-ni, na-ka/.
Thanks, my colleagues, my colleagues, my colleagues.
Then, approaching the next in rank, he repeats the ceremony and
continues to do so until he has made the entire circuit of the
Mid[-e]/wig[^a]n.
At the conclusion of this ceremony of rendering thanks to the members of
the society for their presence, the newly elected Mid[-e]/ returns to
his place and, after placing within his Mid[-e]/ sack his m[-i]/gis,
starts out anew to test his own powers. He approaches the person seated
nearest the eastern entrance, on the south side, and, grasping his sack
in a manner similar to that of the officiating priests, makes
threatening motions toward the Mid[-e]/ as if to shoot him, saying,
"y[^a], h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/," gradually raising his
voice to a higher key. At the fourth movement he makes a quick thrust
toward his victim, whereupon the latter falls forward upon the ground.
He then proceeds to the next, who is menaced in a similar manner and who
likewise becomes apparently unconscious from the powerful effects of the
m[-i]/gis. This is continued until all persons present have been
subjected to the influence of the m[-i]/gis in the possession of the new
member. At the third or fourth experiment the first subject revives and
sits up, the others recovering in regular order a short time after
having been "shot at," as this procedure is termed.
When all of the Mid[-e]/ have recovered a very curious ceremony takes
place. Each one places his m[-i]/gis shell upon the right palm and,
grasping the Mid[-e]/ sack with the left hand, moves around the
inclosure and exhibits his m[-i]/gis to everyone present, constantly
uttering the word "h[)o]/, h[)o]/, h[)o]/, h[)o]/," in a quick, low
tone. During this period there is a mingling of all the persons present,
each endeavoring to attract the attention of the others. Each Mid[-e]/
then pretends to swallow his m[-i]/gis, when suddenly there are sounds
of violent coughing, as if the actors were strangling, and soon
thereafter they gag and spit out upon the ground the m[-i]/gis, upon
which each one falls apparently dead. In a few moments, however, they
recover, take up the little shells again and pretend to swallow them. As
the Mid[-e]/ return to their respective places the m[-i]/gis is restored
to its receptacle in the Mid[-e]/ sack.
Food is then brought into the Mid[-e]/wig[^a]n and all partake of it at
the expense of the new member.
After the feast, the older Mid[-e]/ of high order, and possibly the
officiating priests, recount the tradition of the Ani/shin[^a]/b[-e]g
and the origin of the Mid[-e]/wiwin, together with speeches relating to
the benefits to be derived through a knowledge thereof, and sometimes,
tales of individual success and exploits. When the inspired ones have
given utterance to their thoughts and feelings, their memories and their
boastings, and the time of adjournment has almost arrived, the new
member gives an evidence of his skill as a singer and a Mid[-e]/. Having
acted upon the suggestion of his preceptor, he has prepared some songs
and learned them, and now for the first time the opportunity presents
itself for him to gain admirers and influential friends, a sufficient
number of whom he will require to speak well of him, and to counteract
the evil which will be spoken of him by enemies--for enemies are
numerous and may be found chiefly among those who are not fitted for the
society of the Mid[-e]/, or who have failed to attain the desired
distinction.
The new member, in the absence of a Mid[-e]/ drum of his own, borrows
one from a fellow Mid[-e]/ and begins to beat it gently, increasing the
strokes in intensity as he feels more and more inspired, then sings a
song (Pl. X, D), of which the following are the words, each line being
repeated ad libitum, viz:
[Illustration]
We/-nen-wi/-wik ka/-ni-an.
The spirit has made sacred the place in which I live.
[The singer is shown partly within, and partly above his wigwam, the
latter being represented by the lines upon either side, and crossing
his body.]
[Illustration]
En/-da-yan/ pi-ma/-ti-su/-i-[)u]n en/-da-yan/.
The spirit gave the "medicine" which we receive.
[The upper inverted crescent is the arch of the sky, the magic
influence descending, like rain upon the earth, the latter being
shown by the horizontal line at the bottom.]
[Illustration]
Rest.
[Illustration]
Nin/-nik-ka/-ni man/-i-d[-o].
I too have taken the medicine he gave us.
[The speaker's arm, covered with m[-i]/gis, or magic influence,
reaches toward the sky to receive from Ki/tshi Man/id[-o] the divine
favor of a Mid[-e]'s power.]
[Illustration]
Ke-k[)e]k/-[-o]-[)i]-yan/.
I brought life to the people.
[The Thunderer, the one who causes the rains, and consequently life
to vegetation, by which the Indian may sustain life.]
[Illustration]
Be-mo/-se ma-k[-o]-yan.
I have come to the medicine lodge also.
[The Bear Spirit, one of the guardians of the Mid[-e]/wiwin, was
also present, and did not oppose the singer's entrance.]
[Illustration]
Ka/-ka-mi/-ni-ni/-ta.
We spirits are talking together.
[The singer compares himself and his colleagues to spirits, i.e.,
those possessing supernatural powers, and communes with them as an
equal.]
[Illustration]
O-ni/-ni-sh[)i]nk-ni/-yo.
The m[-i]/gis is on my body.
[The magic power has been put into his body by the Mid[-e] priests.]
[Illustration]
Ni man/-i-d[-o] ni/-y[)a]n.
The spirit has put away all my sickness.
[He has received new life, and is, henceforth, free from the
disturbing influences of evil man/id[-o]s.]
As the sun approaches the western horizon, the Mid[-e]/ priests emerge
from the western door of the Mid[-e]/wig[^a]n and go to their respective
wig/iwams, where they partake of their regular evening repast, after
which the remainder of the evening is spent in paying calls upon other
members of the society, smoking, etc.
The preceptor and his assistant return to the Mid[-e]/wig[^a]n at
nightfall, remove the degree post and plant it at the head of the
wig/iwam--that part directly opposite the entrance--occupied by the new
member. Two stones are placed at the base of the post, to represent the
two forefeet of the bear Man/id[-o] through whom life was also given to
the Ani/shin[^a]/b[-e]g.
If there should be more than one candidate to receive a degree the
entire number, if not too great, is taken into the Mid[-e]/wig[^a]n for
initiation at the same time; and if one day suffices to transact the
business for which the meeting was called the Indians return to their
respective homes upon the following morning. If, however, arrangements
have been made to advance a member to a higher degree, the necessary
changes and appropriate arrangement of the interior of the
Mid[-e]/wig[^a]n are begun immediately after the society has adjourned.
DESCRIPTIVE NOTES.
The m[-i]/gis referred to in this description of the initiation consists
of a small white shell, of almost any species, but the one believed to
resemble the form of the mythical m[-i]/gis is similar to the cowrie,
Cypraea moneta, L., and is figured at No. 1 on Pl. XI. Nearly all of the
shells employed for this purpose are foreign species, and have no doubt
been obtained from the traders. The shells found in the country of the
Ojibwa are of rather delicate structure, and it is probable that the
salt water shells are employed as a substitute chiefly because of their
less frangible character. The m[-i]/gis of the other degrees are
presented on the same plate, but special reference to them will be made.
No. 2 represents the m[-i]/gis in the possession of the chief Mid[-e]
priest of the society at Leech Lake, Minnesota, and consists of a
pearl-white Helix (sp?).
The Mid[-e]/ sack represented in No. 7 (Pl. XI.) is made of the skin of
a mink--Putorius vison, Gapp. White, downy feathers are secured to the
nose, as an additional ornament. In this sack are carried the sacred
objects belonging to its owner, such as colors for facial ornamentation,
and the magic red powder employed in the preparation of hunters/ songs;
effigies and other contrivances to prove to the incredulous the
genuineness of the Mid[-e]/ pretensions, sacred songs, amulets, and
other small man/id[-o]s--abnormal productions to which they attach
supernatural properties--invitation sticks, etc.
[Illustration: Plate XI.
Sacred Objects.]
In Fig. 19 is reproduced a curious abnormal growth which was in the
possession of a Mid[-e]/ near Red Lake, Minnesota. It consists of the
leg of a Goshawk--Astur atricapillus, Wilson--from the outer inferior
condyle of the right tibia of which had projected a supernumerary leg
that terminated in two toes, the whole abnormality being about one-half
the size and length of the natural leg and toes.
[Illustration: Fig. 19.--Hawk-leg fetish.]
This fetish was highly prized by its former owner, and was believed to
be a medium whereby the favor of the Great Thunderer, or Thunder God,
might be invoked and his anger appeased. This deity is represented in
pictography by the eagle, or frequently by one of the Falconidae; hence
it is but natural that the superstitious should look with awe and
reverence upon such an abnormality on one of the terrestrial
representatives of this deity.
A Mid[-e]/ of the first degree, who may not be enabled to advance
further in the mysteries of the Mid[-e]/wiwin, owing to his inability to
procure the necessary quantity of presents and gifts which he is
required to pay to new preceptors and to the officiating priests--the
latter demanding goods of double the value of those given as an entrance
to the first degree--may, however, accomplish the acquisition of
additional knowledge by purchasing it from individual Mid[-e]/. It is
customary with Mid[-e]/ priests to exact payment for every individual
remedy or secret that may be imparted to another who may desire such
information. This practice is not entirely based upon mercenary motives,
but it is firmly believed that when a secret or remedy has been paid,
for it can not be imparted for nothing, as then its virtue would be
impaired, if not entirely destroyed, by the man/id[-o] or guardian
spirit under whose special protection it may be supposed to be held or
controlled.
Under such circumstances certain first degree Mid[-e]/ may become
possessed of alleged magic powers which are in reality part of the
accomplishments of the Mid[-e]/ of the higher degrees; but, for the
mutual protection of the members of the society, they generally hesitate
to impart anything that may be considered of high value. The usual kind
of knowledge sought consists of the magic properties and use of plants,
to the chief varieties of which reference will be made in connection
with the next degree.
There is one subject, however, which first-degree Mid[-e]/ seek
enlightment upon, and that is the preparation of the "hunter's medicine"
and the pictographic drawings employed in connection therewith. The
compound is made of several plants, the leaves and roots of which are
ground into powder. A little of this is put into the gun barrel, with
the bullet, and sometimes a small pinch is dropped upon the track of the
animal to compel it to halt at whatever place it may be when the powder
is so sprinkled upon the ground.
The method generally employed to give to the hunter success is as
follows: When anyone contemplates making a hunting trip, he first visits
the Mid[-e]/, giving him a present of tobacco before announcing the
object of his visit and afterwards promising to give him such and such
portions of the animal which he may procure. The Mid[-e]/, if satisfied
with the gift, produces his pipe and after making an offering to Ki/tshi
Man/id[-o] for aid in the preparation of his "medicine," and to appease
the anger of the man/id[-o] who controls the class of animals desired,
sings a song, one of his own composition, after which he will draw with
a sharp-pointed bone or nail, upon a small piece of birch bark, the
outline of the animal desired by the applicant. The place of the heart
of the animal is indicated by a puncture upon which a small quantity of
vermilion is carefully rubbed, this color being very efficacious toward
effecting the capture of the animal and the punctured heart insuring its
death.
[Illustration: Fig. 20.--Hunter's medicine.]
Frequently the heart is indicated by a round or triangular figure, from
which a line extends toward the mouth, generally designated the life
line, i.e., that magic power may reach its heart and influence the life
of the subject designated. Fig. 20 is a reproduction of the character
drawn upon a small oval piece of birch bark, which had been made by a
Mid[-e]/ to insure the death of two bears. Another example is presented
in Fig. 21, a variety of animals being figured and a small quantity of
vermilion being rubbed upon the heart of each. In some instances the
representation of animal forms is drawn by the Mid[-e]/ not upon birch
bark, but directly upon sandy earth or a bed of ashes, either of which
affords a smooth surface. For this purpose he uses a sharply pointed
piece of wood, thrusts it into the region of the heart, and afterwards
sprinkles upon this a small quantity of powder consisting of magic
plants and vermilion. These performances are not conducted in public,
but after the regular mystic ceremony has been conducted by the Mid[-e]/
the information is delivered with certain injunctions as to the course
of procedure, direction, etc. In the latter method of drawing the
outline upon the sand or upon ashes, the result is made known with such
directions as may be deemed necessary to insure success.
[Illustration: Fig. 21.--Hunter's medicine.]
For the purpose of gaining instruction and success in the disposition of
his alleged medicines, the Mid[-e]/ familiarizes himself with the
topography and characteristics of the country extending over a wide
area, to ascertain the best feeding grounds of the various animals and
their haunts at various seasons. He keeps himself informed by also
skillfully conducting inquiries of returning hunters, and thus becomes
possessed of a large amount of valuable information respecting the
natural history of the surrounding country, by which means he can, with
a tolerable amount of certainty, direct a hunter to the best localities
for such varieties of game as may be particularly desired by him.
[Illustration: Fig. 22.--W[^a]b[)e]n[-o]/ drum.]
In his incantations a W[^a]b[)e]n[-o]/ uses a drum resembling a
tambourine. A hoop made of ash wood is covered with a piece of rawhide,
tightly stretched while wet. Upon the upper surface is painted a mythic
figure, usually that of his tutelaly daimon. An example of this kind is
from Red Lake, Minnesota, presented in Fig. 22. The human figure is
painted red, while the outline of the head is black, as are also the
waving lines extending from the head. These lines denote superior power.
When drumming upon this figure, the W[^a]b[)e]n[-o]/ chants and is thus
more easily enabled to invoke the assistance of his man/id[-o].
Women, as before remarked, may take the degrees of the Mid[-e]/wiwin,
but, so far as could be ascertained, their professions pertain chiefly
to the treatment of women and children and to tattooing for the cure of
headache and chronic neuralgia.
Tattooing is accomplished by the use of finely powdered charcoal, soot
or gunpowder, the pricking instrument being made by tying together a
small number of needles; though formerly, it is said, fish spines or
sharp splinters of bone were used for the purpose. The marks consist of
round spots of one-half to three-fourths of an inch in diameter
immediately over the afflicted part, the intention being to drive out
the demon. Such spots are usually found upon the temples, though an
occasional one may be found on the forehead or over the nasal eminence.
When the pain extends over considerable space the tattoo marks are
smaller, and are arranged in rows or continuous lines. Such marks may be
found upon some individuals to run outward over either or both cheeks
from the alae of the nose to a point near the lobe of the ear, clearly
indicating that the tattooing was done for toothache or neuralgia.
The female Mid[-e]/ is usually present at the initiation of new members,
but her duties are mainly to assist in the singing and to make herself
generally useful in connection with the preparation of the medicine
feast.
SECOND DEGREE.
The inclosure within which the second degree of the Mid[-e]/wiwin is
conferred, resembles in almost every respect that of the first, the only
important difference being that there are two degree posts instead of
one. A diagram is presented in Fig. 23. The first post is planted a
short distance beyond the middle of the floor--toward the western
door--and is similar to the post of the first degree, i.e., red, with a
band of green around the top, upon which is perched the stuffed body of
an owl; the k[)o]-ko/-k[)o]-[-o]/. The second post, of similar size, is
painted red, and over the entire surface of it are spots of white made
by applying clay with the finger tips. (Pl. XV, No. 2.) These spots are
symbolical of the sacred m[-i]/gis, the great number of them denoting
increased power of the magic influence which fills the Mid[-e]/wig[^a]n.
A small cedar tree is also planted at each of the outer angles of the
inclosure.
[Illustration: Fig. 23.--Diagram of Mid[-e]/wig[^a]n of the second
degree.]
The sweat-lodge, as before, is erected at some distance east of the main
entrance of the Mid[-e]/wig[^a]n, but a larger structure is arranged
upon a similar plan; more ample accommodations must be provided to
permit a larger gathering of Mid[-e]/ priests during the period of
preparation and instruction of the candidate.
PREPARATION OF CANDIDATE.
A Mid[-e]/ of the first degree is aware of the course to be pursued by
him when he contemplates advancement into the next higher grade. Before
making known to the other members his determination, he is compelled to
procure, either by purchase or otherwise, such a quantity of blankets,
robes, peltries, and other articles of apparel or ornament as will
amount in value to twice the sum at which were estimated the gifts
presented at his first initiation. A year or more usually elapses before
this can be accomplished, as but one hunting season intervenes before
the next annual meeting of the society, when furs are in their prime;
and fruits and maple sugar can be gathered but once during the season,
and these may be converted into money with which to purchase presents
not always found at the Indian traders/ stores. Friends may be called
upon to advance goods to effect the accomplishment of his desire, but
such loans must be returned in kind later on, unless otherwise agreed.
When a candidate feels convinced that he has gathered sufficient
material to pay for his advancement, he announces to those members of
the society who are of a higher grade than the first degree that he
wishes to present himself at the proper time for initiation. This
communication is made to eight of the highest or officiating priests, in
his own wig/iwam, to which they have been specially invited. A feast is
prepared and partaken of, after which he presents to each some tobacco,
and smoking is indulged in for the purpose of making proper offerings,
as already described. The candidate then informs his auditors of his
desire and enumerates the various goods and presents which he has
procured to offer at the proper time. The Mid[-e]/ priests sit in
silence and meditate; but as they have already been informally aware of
the applicant's wish, they are prepared as to the answer they will give,
and are governed according to the estimated value of the gifts. Should
the decision of the Mid[-e]/ priests be favorable, the candidate
procures the services of one of those present to assume the office of
instructor or preceptor, to whom, as well as to the officiating priests,
he displays his ability in his adopted specialties in medical magic,
etc. He seeks, furthermore, to acquire additional information upon the
preparation of certain secret remedies, and to this end he selects a
preceptor who has the reputation of possessing it.
For acting in the capacity of instructor, a Mid[-e]/ priest receives
blankets, horses, and whatever may be mutually agreed upon between
himself and his pupil. The meetings take place at the instructor's
wig/iwam at intervals of a week or two; and sometimes during the autumn
months, preceding the summer in which the initiation is to be conferred,
the candidate is compelled to resort to a sudatory and take a vapor
bath, as a means of purgation preparatory to his serious consideration
of the sacred rites and teachings with which his mind "and heart" must
henceforth be occupied, to the exclusion of everything that might tend
to divert his thoughts.
What the special peculiarities and ceremonials of initiation into the
second degree may have been in former times, it is impossible to
ascertain at this late day. The only special claims for benefits to be
derived through this advancement, as well as into the third and fourth
degrees, are, that a Mid[-e]/ upon his admission into a new degree
receives the protection of that Man/id[-o] alleged and believed to be
the special guardian of such degree, and that the repetition of
initiation adds to the magic powers previously received by the initiate.
In the first degree the sacred m[-i]gis was "shot" into the two sides,
the heart, and head of the candidate, whereas in the second degree this
sacred, or magic, influence, is directed by the priests toward the
candidate's joints, in accordance with a belief entertained by some
priests and referred to in connection with the Red Lake chart presented
on Pl. III. The second, third, and fourth degrees are practically mere
repetitions of the first, and the slight differences between them are
noted under their respective captions.
In addition to a recapitulation of the secrets pertaining to the
therapeutics of the Mid[-e]/, a few additional magic remedies are taught
the candidate in his preparatory instruction. The chief of these are
described below.
Ma-kwa/ w[-i]/-i-s[)o]p, "Bear's Gall," and Pi/-zhi-ki
w[-i]/-i-s[)o]p, "Ox Gall," are both taken from the freshly killed
animal and hung up to dry. It is powdered as required, and a small
pinch of it is dissolved in water, a few drops of which are dropped
into the ear of a patient suffering from earache.
G[-o]/-gi-mish (gen. et sp.?).--A plant, described by the preceptor as
being about 2 feet in height, having black bark and clusters of
small red flowers.
1. The bark is scraped from the stalk, crushed and dried. When it is
to be used the powder is put into a small bag of cloth and soaked
in hot water to extract the virtue. It is used to expel evil
man/id[-o]s which cause obstinate coughs, and is also administered
to consumptives. The quantity of bark derived from eight stems,
each 10 inches long, makes a large dose. When a Mid[-e]/ gives
this medicine to a patient, he fills his pipe and smokes, and
before the tobacco is all consumed the patient vomits.
2. The root of this plant mixed with the following is used to
produce paralysis of the mouth. In consequence of the power it
possesses it is believed to be under the special protection of
the Mid[-e]/ Man/id[-o], i.e., Ki/tshi Man/id[-o].
The compound is employed also to counteract the evil intentions,
conjurations, or other charms of so-called bad Mid[-e]/,
W[^a]b[)e]n[-o]/, and J[)e]s/sakk[-i]d/.
Tzhi-b[-e]/-g[)o]p-- "Ghost Leaf."
After the cuticle is removed from the roots the thick under-bark is
crushed into a powder. It is mixed with G[-o]/gimish.
Dzhi-bai/-[)e]-m[)o]k/-ke-z[)i]n/-- "Ghost Moccasin;" "Puff-ball."
The spore-dust of the ball is carefully reserved to add to the above
mixture.
O-kw[-e]/-mish-- "Bitter Black Cherry."
The inner bark of branches dried and crushed is also added.
N[-e]/-w[)e]-- "Rattlesnake" (_Crotalus durissus, L._).
The reptile is crushed and the blood collected, dried, and used in a
pulverulent form. After partially crushing the body it is hung up
and the drippings collected and dried. Other snakes may be
employed as a substitute.
It is impossible to state the nature of the plants mentioned in the
above compound, as they are not indigenous to the vicinity of White
Earth, Minnesota, but are procured from Indians living in the eastern
extremity of the State and in Wisconsin. Poisonous plants are of rare
occurrence in this latitude, and if any actual poisonous properties
exist in the mixture they may be introduced by the Indian himself, as
strychnia is frequently to be purchased at almost any of the stores, to
be used in the extermination of noxious animals. Admitting that crotalus
venom may be present, the introduction into the human circulation of
this substance would without doubt produce death and not paralysis of
the facial muscles, and if taken into the stomach it quickly undergoes
chemical change when brought in contact with the gastric juice, as is
well known from experiments made by several well known physiologists,
and particularly by Dr. Coxe (Dispensatory, 1839), who employed the
contents of the venom sack, mixed with bread, for the cure of
rheumatism.
[Illustration: Plate XII.
Invitation Sticks.]
I mention this because of my personal knowledge of six cases at White
Earth, in which paralysis of one side of the face occurred soon after
the Mid[-e]/ administered this compound. In nearly all of them the
distortion disappeared after a lapse of from six weeks to three months,
though one is known to have continued for several years with no signs of
recovery. The Catholic missionary at White Earth, with whom conversation
was held upon this subject, feels impressed that some of the so-called
"bad Mid[-e]/" have a knowledge of some substance, possibly procured
from the whites, which they attempt to employ in the destruction of
enemies, rivals, or others. It may be possible that the instances above
referred to were cases in which the dose was not sufficient to kill the
victim, but was enough to disable him temporarily. Strychnia is the only
substance attainable by them that could produce such symptoms, and then
only when given in an exceedingly small dose. It is also alleged by
almost every one acquainted with the Ojibwa that they do possess
poisons, and that they employ them when occasion demands in the removal
of personal enemies or the enemies of those who amply reward the
Mid[-e]/ for such service.
When the time of ceremony of initiation approaches, the chief Mid[-e]/
priest sends out a courier to deliver to each member an invitation to
attend (Pl. XII), while the candidate removes his wig/iwam to the
vicinity of the place where the Mid[-e]/wig[^a]n has been erected. On
the fifth day before the celebration he visits the sweat-lodge, where he
takes his first vapor bath, followed on the next by another; on the
following day he takes the third bath, after which his preceptor visits
him. After making an offering to Ki/tshi Man/i[-o] the priest sings a
song, of which the characters are reproduced in Pl. XIII, A. The Ojibwa
words employed in singing are given in the first lines, and are said to
be the ancient phraseology as taught for many generations. They are
archaic, to a great extent, and have additional meaningless syllables
inserted, and used as suffixes which are intoned to prolong notes. The
second line of the Ojibwa text consists of the words as they are spoken
at the present time, to each of which is added the interpretation. The
radical similarity between the two is readily perceived.
[Illustration]
Hi/-na-wi/-a-ni-ka[n]. (As sung.)
We/-me-a/ ni-kan mi/-sha man/-i-d[-o]
I am crying my colleague great spirit.
ni-wa/-ma-bi-go/ ma/-w[)i]-yan/.
He sees me crying.
[The singer is represented as in close relationship or communion
with Ki/tshi Man/id[-o], the circle denoting union; the short zigzag
lines within which, in this instance, represent the tears, i.e.,
"eye rain," directed toward the sky.]
[Illustration]
Ki-n[)u]n/-no, h[-e]/, ki-mun/-i-d[-o]/-we, h[-e]/, esh/-i-ha/-ni.
(As sung.)
Gi-n[)u]n/-d[-o]n ni-kan/ [-e]-zhi-an.
I hear you, colleague, what you say to me.
[The singer addresses the Otter Spirit, whose figure is emerging
from the Mid[-e]/wig[^a]n of which he is the chief guardian.]
[Illustration]
T[-e]/-ti-w[^a]/-tshi-wi-m[-o]/ a-ni/-me-ga/-si. (As sung.)
T[-e]/-ti-w[^a]/-tsh[)o]-t[^a]g/ ni-m[-i]/-g[)i]-s[)i]m.
He will tell you (--inform you) [of] my migis.
t[-e]/-ti-wa/-tsh[)i]-mo-ta/ [^a]g.
He it is who will tell you.
[The reference is to a superior spirit as indicated by the presence
of horns, and the zigzag line upon the breast. The words signify
that Ki/tshi Man/id[-o] will make known to the candidate the
presence within his body of the m[-i]/gis, when the proper time
arrives.]
[Illustration]
Rest, or pause, in the song.
During this interval another smoke offering is made, in which the
Mid[-e]/ priest is joined by the candidate.
[Illustration]
H[)i]u/-a-me/-da-ma/ ki/-a-w[-e]n/-da-mag
man/-i-d[-o]/-w[)i]t h[)i]u/-a-wen/-da-mag. (As sung.)
Ki-w[)i]n/-da-mag/-[-u]-nan man/-i-d[-o]/-wid.
He tells us he is [one] of the man/id[-o]s.
[This ma/nid[-o] is the same as that referred to in the above-named
phrase. This form is different, the four spots denoting the four
sacred m[-i]/gis points upon his body, the short radiating lines
referring to the abundance of magic powers with which it is filled.]
[Illustration]
Wa/-sa-wa/-d[-i], h[-e]/, wen/-da-na-ma/,
m[)i]-t[-e]/-wi[n]. (As sung.)
Wa/-sa-wa/-d[)u]n/-da-na-ma/
I get it from afar
mi-d[-e]/-wi-w[)i]n/.
The "grand medicine."
[The character represents a leg, with a magic line drawn across the
middle, to signify that the distance is accomplished only through
the medium of supernatural powers. The place "from afar" refers to
the abode of Ki/tshi Man/id[-o].]
[Illustration]
Ki-go/-na-bi-hi[n] [-e]/-ni-na mi-t[-e]/. (As sung.)
Ki[n]-do/-na-b[-i]-in/ mi-d[-e]/-wi-w[)i]n-ni-ni/
I place you there "in the grand medicine" (among the "Mid[-e]/
people") a-bit/-da-win/. Half way (in the Mid[-e]/wig[^a]n).
[The Mid[-e]/ priest informs the candidate that the second
initiation will advance the candidate half way into the secrets of
the Mid[-e]/wig[^a]n. The candidate is then placed so that his body
will have more magic influence and power as indicated by the zigzag
lines radiating from it toward the sky.]
[Illustration: Plate XIII.
Mnemonic Songs.]
[Illustration]
Hi/-sha-we-ne/-me-go/, h[-e]/, n[-e]/.
Ni-go/-tshi-mi, h[-e]/. (As sung.)
Ni/-sha-we/-ni-mi-go/ [)e]/-ne-m[^a]/-bi-dzh[)i]k.
They have pity on me those who are sitting here.
[This request is made to the invisible man/id[-o]s who congregate in
the Mide/wig[^a]n during the ceremonies, and the statement implies
that they approve of the candidate's advancement.]
Another smoke offering is made upon the completion of this song, after
which both individuals retire to their respective habitations. Upon the
following day, that being the one immediately preceding the day of
ceremony, the candidate again repairs to the sudatory to take a last
vapor bath, after the completion of which he awaits the coming of his
preceptor for final conversation and communion with man/id[-o]s
respecting the step he is prepared to take upon the morrow.
The preceptor's visit is merely for the purpose of singing to the
candidate, and impressing him with the importance of the rites of the
Mid[-e]/wig[^a]n. After making the usual offering of tobacco smoke the
preceptor becomes inspired and sings a song, the following being a
reproduction of the one employed by him at this stage of the preparatory
instruction. (See Pl. XIII B.)
[Illustration]
Man/-i-d[-o]/, h[-e]/, n[-e], man/-i-d[-o]/, h[-e]/, n[-e]/.
Spirit, spirit,
Ni/-man-i-d[-o]/ win/-da-bi-an/.
I am a spirit (is) the reason why I am here.
[The zigzag lines extending downward and outward from the mouth
indicate singing. He has reached the power of a man/id[-o], and is
therefore empowered to sit within the sacred inclosure of the
Mid[-e]/wig[^a]n, to which he alludes.]
[Illustration]
Da/-b[-i]-w[-a]-ni/, ha/, h[-e]/,
A[n]/-n[)i]n, e-k[-o]/-w[-e]-an/.
Drifting snow, why do I sing.
[The first line is sung, but no interpretation of the words could be
obtained, and it was alleged that the second line contained the idea
to be expressed. The horizontal curve denotes the sky, the vertical
zigzag lines indicating falling snow--though being exactly like the
lines employed to denote rain. The drifting snow is likened to a
shower of delicate m[-i]/gis shells or spots, and inquiry is made of
it to account for the feeling of inspiration experienced by the
singer, as this shower of m[-i]/gis descends from the abode of
Ki/tshi Man/id[-o] and is therefore, in this instance, looked upon
as sacred.]
[Illustration]
Rest, or pause.
[Illustration]
Gi-man/-i-d[-o]/-w[-e], ni/-me-ne/-ki-nan/ wan-da.
Gi/-a-w[)i]ngk, gi-man/-i-d[-o]/-a-ni-min/,
Your body, I believe it is a spirit.
Gi-a-w[)i]ngk.
your body.
[The first line is sung, but the last word could not be
satisfactorily explained. The first word, as now pronounced, is
Ki/tshi Man/id[-o], and the song is addressed to him. The curved
line, from which the arm protrudes, is the Mid[-e]/wig[^a]n and the
arm itself is that of the speaker in the attitude of adoration:
reaching upward in worship and supplication.]
[Illustration]
Pi-n[-e]/-si ne/-pi-mi/-a ni[n]/-ge-g[-e]/-kwe-a[n]
The bird as I promise the falcon
mi-we/-tshi-man/-i-d[-o]/-wid.
the reason he is a spirit.
[The second word is of archaic form and no agreement concerning its
correct signification could be reached by the Mid[-e]/. The meaning
of the phrase appears to be that Ki/tshi Man/id[-o] promised to
create the Thunder-bird, one of the man/id[-o]s. The falcon is here
taken as a representative of that deity, the entire group of
Thunderers being termed a-ni/-mi-ki/.]
[Illustration]
Zh[-i]n/-gwe mi/-shi-ma-kwa/
Makes a great noise the bear.
we[n]/-dzhi-wa-ba-mok-kw[-e]d/ k[)u]n-n[-e]t/.
the reason I am of flame.
[The character of the bear represents the great bear spirit of the
malevolent type, a band about his body indicating his spirit form.
By means of his power and influence the singer has become endowed
with the ability of changing his form into that of the bear, and in
this guise accomplishing good or evil. The reference to flame (fire)
denotes the class of conjurers or Shamans to which this power is
granted, i.e., the W[^a]b[)e]n[-o]/, and in the second degree this
power is reached as will be referred to further on.]
[Illustration]
Ni/-a-wen/-din-da-sa/, ha/, sa/, man/-i-d[-o]/-wid.
Gi/-a-w[)i]ngk in/-do-sa man/-i-d[-o]/-wid.
In your body I put it the spirit.
[The first line is sung, and is not of the modern style of spoken
language. The second line signifies that the arm of Ki/tshi
Man/id[-o], through the intermediary of the Mid[-e]/ priest,
will put the spirit, i.e., the m[-i]/gis, into the body of the
candidate.]
The singer accompanies his song either by using a short baton of wood,
termed "singing stick" or the Mid[-e]/ drum. After the song is completed
another present of tobacco is given to the preceptor, and after making
an offering of smoke both persons return to their respective wig/iwams.
Later in the evening the preceptor calls upon the candidate, when both,
with the assistance of friends, carry the presents to the
Mid[-e]/wig[^a]n, where they are suspended from the rafters, to be ready
for distribution after the initiation on the following day. Several
friends of the candidate, who are Mid[-e]/, are stationed at the doors
of the Mid[-e]/wig[^a]n to guard against the intrusion of the
uninitiated, or the possible abstraction of the gifts by strangers.
INITIATION OF CANDIDATE.
The candidate proceeds early on the morning of the day of initiation to
take possession of the sweat-lodge, where he awaits the coming of his
preceptor and the eight officiating priests. He has an abundance of
tobacco with which to supply all the active participants, so that they
may appease any feeling of opposition of the man/id[-o]s toward the
admission of a new candidate, and to make offerings of tobacco to the
guardian spirit of the second degree of the Mid[-e]/wiwin. After the
usual ceremony of smoking individual songs are indulged in by the
Mid[-e]/ priests until such time as they may deem it necessary to
proceed to the Mid[-e]/wig[^a]n, where the members of the society have
long since gathered and around which is scattered the usual crowd of
spectators. The candidate leads the procession from the sweat-lodge to
the eastern entrance of the Mid[-e]/wig[^a]n, carrying an ample supply
of tobacco and followed by the priests who chant. When the head of the
procession arrives at the door of the sacred inclosure a halt is made,
the priests going forward and entering. The drummer, stationed within,
begins to drum and sing, while the preceptor and chief officiating
priest continue their line of march around the inclosure, going by way
of the south or left hand. Eight circuits are made, the last terminating
at the main or eastern entrance. The drumming then ceases and the
candidate is taken to the inner side of the door, when all the members
rise and stand in their places. The officiating priests approach and
stand near the middle of the inclosure, facing the candidate, when one
of them says to the Mid[-e]/ priest beside the latter: O-da/-pin
a-s[-e]/-ma--"Take it, the tobacco," whereupon the Mid[-e]/ spoken to
relieves the candidate of the tobacco and carries it to the middle of
the inclosure, where it is laid upon a blanket spread upon the ground.
The preceptor then takes from the cross-poles some of the blankets or
robes and gives them to the candidate to hold. One of the malevolent
spirits which oppose the entrance of a stranger is still supposed to
remain with the Mid[-e]/wig[^a]n, its body being that of a serpent, like
flames of fire, reaching from the earth to the sky. He is called
I/-shi-ga-n[-e]/-b[)i]-g[)o]g--"Big-Snake." To appease his anger the
candidate must make a present; so the preceptor says for the candidate:
Ka-w[-i]/[n]-n[)i]-na-ga/ wa/-ba-ma/-si-ba/-sh[)i]-gi/-ne-g[-e]t/?
Do you not see how he carries the goods?
This being assented to by the Mid[-e]/ priests the preceptor takes the
blankets and deposits them near the tobacco upon the ground. Slight taps
upon the Mid[-e]/ drum are heard and the candidate is led toward the
left on his march round the interior of the Mid[-e]/wig[^a]n, the
officiating priests following and being followed in succession by all
others present. The march continues until the eighth passage round, when
the members begin to step back into their respective places, while the
officiating Mid[-e]/ finally station themselves with their backs toward
the westernmost degree post, and face the door at the end of the
structure. The candidate continues round to the western end, faces the
Mid[-e]/ priests, and all sit down. The following song is then sung,
which may be the individual production of the candidate (Pl. XIII, C).
A song is part of the ritual, though it is not necessary that the
candidate should sing it, as the preceptor may do so for him. In the
instance under my observation the song was an old one (which had been
taught the candidate), as the archaic form of pronunciation indicates.
Each of the lines is repeated as often as the singer may desire, the
prolongation of the song being governed by his inspired condition. The
same peculiarity governs the insertion, between words and at the end of
lines, of apparently meaningless vowel sounds, to reproduce and prolong
the last notes sounded. This may be done ad libitum, rythmical
accentuation being maintained by gently tapping upon the Mid[-e]/ drum.
[Illustration]
H[)i]a/-ni-de h[)e]n/-da man/-i-d[-o], h[-o]/,
ni/-sha-bon/-de man/-i-d[-o]/-en-d[^a]t.
Where is the spirit lodge? I go through it.
[The oblong structure represents the Mid[-e]/wig[^a]n, the arm upon
the left indicating the course of the path leading through it, the
latter being shown by a zigzag line.]
[Illustration]
Nin-g[-o]/-sa m[)i]-d[-e]/-kwe ni-ka/ na/-ska-wa/.
I am afraid of the "grand medicine" woman; I go to her.
[A leg is shown to signify locomotion. The singer fears the
opposition of a Mid[-e]/ priestess and will conciliate her.]
[Illustration]
Ka-ni-sa/ hi/-a-tshi/-m[)i]n-d[-e]/ man/-ski-k[-i]/,
d[-e]/, h[-e]/, h[-e]/.
Kinsmen who speak of me, they see the striped sky.
[A person of superior power, as designated by the horns attached to
the head. The lines from the mouth signify voice or speech, while
the horizontal lines denote the stratus clouds, the height above the
earth of which illustrates the direction of the abode of the spirit
whose conversation, referring to the singer, is observed crossing
them as short vertical zigzag lines; i.e., voice lines.]
[Illustration]
Ke/-na-nan/-do-m[-e]/ ko-n[-o]/-ne-nak
ka-ne-h[-e]/ nin-ko/-tshi nan/-no-me/.
The cloud looks to me for medicine.
[The speaker has become so endowed with the power of magic influence
that he has preference with the superior Man/id[-o]s. The magic
influence is shown descending to the hand which reaches beyond
the cloud indicated by the oblong square upon the forearm.]
[Illustration]
Rest, after which dancing begins.
[Illustration]
Wa-tshu/-a-n[-e]/ ke/-ba-bing/-e-on/, wa-dzh[-u].
Going into the mountains.
[The singer's thoughts go to the summit to commune with Ki/tshi
Man/id[-o]. He is shown upon the summit.]
[Illustration]
Hi/-m[)e]-de/-wa hen/-d[)e]-a he/-na.
The grand medicine affects me.
[In his condition he appeals to Ki/tshi Man/id[-o] for aid. The arms
represent the act of supplication.]
[Illustration]
Hai/-an-go ho/-ya o/-g[)e]-ma, ha/.
The chief goes out.
[The arms grasp a bear--the Bear Man/id[-o]--and the singer
intimates that he desires the aid of that powerful spirit, who is
one of the guardians of the Mid[-e]/wig[^a]n.]
[Illustration]
Nish/-o-w[-e]/ ni-m[-e]/-hi-g[-o]/, h[-e]/,
ni-g[-o]/-tshi-mi/-go-we, h[-e]/.
Have pity on me wherever I have medicine.
[The speaker is filled with magic influence, upon the strength of
which he asks the Bear to pity and to aid him.]
[Illustration]
Wi/-so-mi/-ko-w[-e]/ h[)e]-a-za-we/-ne-ne-g[-o]/, h[-o]/.
I am the beaver; have pity on me.
[This is said to indicate that the original maker of the mnemonic
song was of the Beaver totem or gens.]
[Illustration]
H[-e]n/-ta-no-wik/-ko-we/ de-w[)e]n/-da [)e]n-da-[^a]/-d[^a]n.
I wish to know what is the matter with me.
[The singer feels peculiarly impressed by his surroundings in the
Mid[-e]/wig[^a]n, because the sacred man/id[-o]s have filled his
body with magic powers. These are shown by the zigzag or waving
lines descending to the earth.]
As each of the preceding lines or verses is sung in such a protracted
manner as to appear like a distinct song, the dancers, during the
intervals of rest, always retire to their places and sit down. The
dancing is not so energetic as many of those commonly indulged in for
amusement only. The steps consist of two treading movements made by each
foot in succession. Keeping time with the drum-beats, at the same time
there is a shuffling movement made by the dancer forward, around and
among his companions, but getting back toward his place before the verse
is ended. The attitude during these movements consists in bending the
body forward, while the knees are bent, giving one the appearance of
searching for a lost object. Those who do not sing give utterance to
short, deep grunts, in accordance with the alternate heavier strokes
upon the drum.
As the dancing ceases, and all are in their proper seats, the preceptor,
acting for the candidate, approaches the pile of tobacco and distributes
a small quantity to each one present, when smoking is indulged in,
preceded by the usual offering to the east, the south, the west, the
north, the sky and the earth.
After the completion of this ceremonial an attendant carries the
Mid[-e]/ drum to the southeast angle of the inclosure, where it is
delivered to the drummer; then the officiating priests rise and approach
within two or three paces of the candidate as he gets upon his knees.
The preceptor and the assistant who is called upon by him take their
places immediately behind and to either side of the candidate, and the
Mid[-e]/ priest lowest in order of precedence begins to utter quick,
deep tones, resembling the sound h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/,
at the same time grasping his mid[-e]/ sack with both hands, as if it
were a gun, and moving it in a serpentine and interrupted manner toward
one of the large joints of the candidate's arms or legs. At the last
utterance of this sound he produces a quick puff with the breath and
thrusts the bag forward as if shooting, which he pretends to do, the
missile being supposed to be the invisible sacred m[-i]/gis. The other
priests follow in order from the lowest to the highest, each selecting a
different joint, during which ordeal the candidate trembles more and
more violently until at last he is overcome with the magic influence and
falls forward upon the ground unconscious. The Mid[-e]/ priests then lay
their sacks upon his back, when the candidate begins to recover and spit
out the m[-i]/gis shell which he had previously hidden within his mouth.
Then the chief Mid[-e]/ takes it up between the tips of the forefinger
and thumb and goes through the ceremony described in connection with the
initiation into the first degree, of holding it toward the east, south,
west, north, and the sky, and finally to the mouth of the candidate,
when the latter, who has partly recovered from his apparently insensible
condition, again relapses into that state. The eight priests then place
their sacks to the respective joints at which they previously directed
them, which fully infuses the body with the magic influence as desired.
Upon this the candidate recovers, takes up the m[-i]/gis shell and,
placing it upon his left palm, holds it forward and swings it from side
to side, saying he! he! he! he! he! and pretends to swallow it, this
time only reeling from its effects. He is now restored to a new life for
the second time; and as the priests go to seek seats he is left on the
southern side and seats himself. After all those who have been occupied
with the initiation have hung up their mid[-e]/ sacks on available
projections against the wall or branches, the new member goes forward to
the pile of tobacco, blankets, and other gifts and divides them among
those present, giving the larger portions to the officiating priests. He
then passes around once more, stopping before each one to pass his hands
over the sides of the priests/ heads, and says:
Mi-gw[)e]tsh/ ga-shi-t[-o]/-win bi-m[^a]/-d[)i]-si-w[)i]n,
Thanks for giving to me life,
after which he retreats a step, and clasping his hands and bowing toward
the priest, says:
Ni-ka/-ni ni-ka/ni ni-ka/-ni ka-nia/,
fellow mid[-e]/ fellow mid[-e]/ fellow mid[-e]/,
to which each responds hau/, [-e][n]. The word hau/ is a term of
approbation, [-e][n] signifying yes, or affirmation, the two thus used
together serving to intensify the expression. Those of the Mid[-e]/
present who are of the second, or even some higher degree, then indulge
in the ceremony of passing around to the eastern part of the inclosure,
where they feign coughing and gagging, so as to produce from the mouth
the m[-i]/gis shell, as already narrated in connection with the first
degree, p. 192.
This manner of thanking the officiating Mid[-e]/ for their services in
initiating the candidate into a higher degree is extended also to those
members of the Mid[-e]/wiwin who are of the first degree only, in
acknowledgment of the favor of their presence at the ceremony, they
being eligible to attend ceremonial rites of any degree higher than the
class to which they belong, because such men are neither benefited nor
influenced in any way by merely witnessing such initiation, but they
must themselves take the principal part in it to receive the favor of a
renewed life and to become possessed of higher power and increased magic
influence.
Various members of the society indulge in short harangues, recounting
personal exploits in the performance of magic and exorcism, to which the
auditors respond in terms of gratification and exclamations of approval.
During these recitals the ushers, appointed for the purpose, leave the
inclosure by the western door to return in a short time with kettles of
food prepared for the mid[-e]/ feast. The ushers make four circuits of
the interior, giving to each person present a quantity of the contents
of the several vessels, so that all receive sufficient to gratify their
desires. When the last of the food has been consumed, or removed, the
mid[-e]/ drum is heard, and soon a song is started, in which all who
desire join. After the first two or three verses of the song are
recited, a short interval of rest is taken, but when it is resumed
dancing begins and is continued to the end. In this manner they indulge
in singing and dancing, interspersed with short speeches, until the
approach of sunset, when the members retire to their own wig/iwams,
leaving the Mid[-e]/-wig[^a]n by the western egress.
The ushers, assisted by the chief Mid[-e]/, then remove the sacred post
from the inclosure and arrange the interior for new initiations, either
of a lower or higher class, if candidates have prepared and presented
themselves. In case there is no further need of meeting again at once,
the members of the society and visitors return upon the following day to
their respective homes.
DESCRIPTIVE NOTES.
The m[-i]/gis shell employed in the second degree initiation is of the
same species as those before mentioned. At White Earth, however, some of
the priests claim an additional shell as characteristic of this advanced
degree, and insist that this should be as nearly round as possible,
having a perforation through it by which it may be secured with a strand
or sinew. In the absence of a rounded white shell a bead may be used as
a substitute. On Pl. XI, No. 4, is presented an illustration of the bead
(the second-degree m[-i]/gis) presented to me on the occasion of my
initiation.
With reference to the style of facial decoration resorted to in this
degree nearly all of the members now paint the face according to their
own individual tastes, though a few old men still adhere to the
traditional method previously described (pp. 180, 181). The candidate
usually adopts the style practiced by his preceptor, to which he is
officially entitled; but if the preceptor employed in the preparatory
instruction for the second degree be not the same individual whose
services were retained for the first time, then the candidate has the
privilege of painting his face according to the style of the preceding
degree. If he follow his last preceptor it is regarded as an exceptional
token of respect, and the student is not expected to follow the method
in his further advancement.
A Mid[-e]/ of the second degree is also governed by his tutelary daimon;
e.g., if during the first fast and vision he saw a bear, he now prepares
a necklace of bear-claws, which is worn about the neck and crosses the
middle of the breast. He now has the power of changing his form into
that of a bear; and during that term of his disguise he wreaks vengeance
upon his detractors and upon victims for whose destruction he has been
liberally rewarded. Immediately upon the accomplishment of such an act
he resumes his human form and thus escapes identification and detection.
Such persons are termed by many "bad medicine men," and the practice of
thus debasing the sacred teachings of the Mid[-e]/wiwin is
discountenanced by members of the society generally. Such pretensions
are firmly believed in and acknowledged by the credulous and are
practiced by that class of Shamans here designated as the
W[^a]b[)e]n[-o]/.
In his history[15] Rev. Mr. Jones says:
As the powwows always unite witchcraft with the application of their
medicines I shall here give a short account of this curious art.
Witches and wizards are persons supposed to possess the agency of
familiar spirits from whom they receive power to inflict diseases on
their enemies, prevent good luck of the hunter and the success of the
warrior. They are believed to fly invisibly at pleasure from place to
place; to turn themselves into bears, wolves, foxes, owls, bats, and
snakes. Such metamorphoses they pretend to accomplish by putting on
the skins of these animals, at the same time crying and howling in
imitation of the creature they wish to represent. Several of our
people have informed me that they have seen and heard witches in the
shape of these animals, especially the bear and the fox. They say that
when a witch in the shape of a bear is being chased all at once she
will run round a tree or a hill, so as to be lost sight of for a time
by her pursuers, and then, instead of seeing a bear they behold an old
woman walking quietly along or digging up roots, and looking as
innocent as a lamb. The fox witches are known by the flame of fire
which proceeds out of their mouths every time they bark.
Many receive the name of witches without making any pretensions to the
art, merely because they are deformed or ill-looking. Persons esteemed
witches or wizards are generally eccentric characters, remarkably
wicked, of a ragged appearance and forbidding countenance. The way in
which they are made is either by direct communication with the
familiar spirit during the days of their fasting, or by being
instructed by those skilled in the art.
[Footnote 15: History of the Ojebway Indians, etc., London (1843?),
pp. 145, 146.]
A Mid[-e]/ of the second degree has the reputation of superior powers on
account of having had the m[-i]/gis placed upon all of his joints, and
especially because his heart is filled with magic power, as is shown in
Pl. III, No. 48. In this drawing the disk upon the breast denotes where
the m[-i]/gis has been "shot" into the figure, the enlarged size of the
circle signifying "greater abundance," in contradistinction to the
common designation of a m[-i]/gis shown only by a simple spot or small
point. One of this class is enabled to hear and see what is transpiring
at a remote distance, the lines from the hands indicating that he is
enabled to grasp objects which are beyond the reach of a common person,
and the lines extending from the feet signifying that he can traverse
space and transport himself to the most distant points. Therefore he is
sought after by hunters for aid in the discovery and capture of game,
for success in war, and for the destruction of enemies, however remote
may be their residence.
When an enemy or a rival is to be dealt with a course is pursued similar
to that followed when preparing hunting charts, though more powerful
magic medicines are used. In the following description of a pictograph
recording such an occurrence the Mid[-e]/, or rather the
W[^a]b[)e]n[-o]/, was of the fourth degree of the Mid[-e]/wiwin. The
indication of the grade of the operator is not a necessary part of the
record, but in this instance appears to have been prompted from motives
of vanity. The original sketch, of which Fig. 24 is a reproduction, was
drawn upon birch-bark by a Mid[-e]/, in 1884, and the ceremony detailed
actually occurred at White Earth, Minnesota. By a strange coincidence
the person against whom vengeance was aimed died of pneumonia the
following spring, the disease having resulted from cold contracted
during the preceding winter. The victim resided at a camp more than a
hundred miles east of the locality above named, and his death was
attributed to the Mid[-e]/'s power, a reputation naturally procuring for
him many new adherents and disciples. The following is the explanation
as furnished by a Mid[-e]/ familiar with the circumstances:
[Illustration: Fig. 24.--Mid[-e]/ destroying an enemy.]
No. 1 is the author of the chart, a Mid[-e]/ who was called upon to
take the life of a man living at a distant camp. The line extending
from the mid[-e]/ to the figure at No. 9, signifies that his
influence will reach to that distance.
No. 2, the applicant for assistance.
Nos. 3, 4, 5, and 6, represent the four degrees of the Mid[-e]/wiwin
(of which the operator, in this instance, was a member). The degrees
are furthermore specifically designated by short vertical strokes.
No. 7 is the mid[-e]/ drum used during the ceremony of preparing the
charm.
No. 8 represents the body of the intended victim. The heart is
indicated, and upon this spot was rubbed a small quantity of
vermilion.
No. 9 is the outline of a lake, where the subject operated upon
resided.
War parties are not formed at this time, but mnemonic charts of songs
used by priests to encourage war parties, are still extant, and a
reproduction of one is given on Pl. XIII, D. This song was used by the
Mid[-e]/ priest to insure success to the parties. The members who
intended participating in the exhibition would meet on the evening
preceding their departure, and while listening to the words, some would
join in the singing while others would dance. The lines may be repeated
ad libitum so as to lengthen the entire series of phrases according to
the prevalent enthusiasm and the time at the disposal of the performers.
The war drum was used, and there were always five or six drummers so as
to produce sufficient noise to accord with the loud and animated singing
of a large body of excited men. This drum is, in size, like that
employed for dancing. It is made by covering with rawhide an old kettle,
or wooden vessel, from 2 to 3 feet in diameter. The drum is then
attached to four sticks, or short posts, so as to prevent its touching
the ground, thus affording every advantage for producing full and
resonant sounds, when struck. The drumsticks are strong withes, at the
end of each of which is fastened a ball of buckskin thongs. The
following lines are repeated ad libitum:
[Illustration: Plate XIV.
Mnemonic Songs.]
[Illustration]
Hu/-na-wa/-na ha/-w[-a],
un-do/-dzhe-na/ ha-we/-n[)e].
I am looking [feeling] for my paint.
[The Mid[-e]'s hands are at his medicine sack searching for his war
paint.]
[Illustration]
H[)i]a/-dzhi-m[)i]n-de/ non/-da-k[-o]/, h[-o]/,
They hear me speak of legs.
[Refers to speed in the expedition. To the left of the leg is the
arm of a spirit, which is supposed to infuse magic influence so as
to give speed and strength.]
[Illustration]
Hu/-wa-ke/, na/, ha/,
He said,
[The Turtle Man/id[-o] will lend his aid in speed. The turtle was
one of the swiftest man/id[-o]s, until through some misconduct,
Min/ab[-o]/zho deprived him of his speed.]
[Illustration]
Wa/-tshe, ha/, hw[-e], wa/-ka-te/, h[-e]/, wa/-tshe, ha/, hw[-e]/.
Powder, he said.
[The modern form of Wa/-ka-te/, he/, hw[-a]/, is ma/-ka-d[-e]/-hwa;
other archaic words occur also in other portions of this song. The
phrase signifies that the Mid[-e]/ Man/id[-o] favors good results
from the use of powder. His form projects from the top of the
Mid[-e]/ structure.]
[Illustration]
Rest. A smoke is indulged in after which the song is resumed,
accompanied with dancing.
[Illustration]
Sin-go/-na wa-k[-i]/ na-ha/-ka
I made him cry.
[The figure is that of a turkey buzzard which the speaker shot.]
[Illustration]
Te-wa/-tshi-me-kwe/-na, ha/, na-ke/-nan.
They tell of my powers.
[The people speak highly of the singer's magic powers; a charmed
arrow is shown which terminates above with feather-web ornament,
enlarged to signify its greater power.]
[Illustration]
He/-w[)e]-ne-nis/-sa ma-he/-ka-n[)e]n/-na.
What have I killed, it is a wolf.
[By aid of his magic influence the speaker has destroyed a bad
man/id[-o] which had assumed the form of a wolf.]
[Illustration]
Sun/-gu-we/-wa, ha/, n[-i]n-d[-e]n/, tshi/-man-da/-kwa
ha/na-n[)i]n-d[-e]n/.
I am as strong as the bear.
[The Mid[-e]/ likens his powers to those of the Bear Man/id[-o], one
of the most powerful spirits; his figure protrudes from the top of
the Mid[-e]/wig[^a]n while his spirit form is indicated by the short
lines upon the back.]
[Illustration]
Wa/-ka-na/-ni, h[-e]/, wa/-ka-na/-ni.
I wish to smoke.
[The pipe used is that furnished by the promoter or originator of
the war party, termed a "partisan." The Mid[-e]/ is in full accord
with the work undertaken and desires to join, signifying his wish by
desiring to smoke with the braves.]
[Illustration]
He/-wa-h[-o]/-a hai/-a-n[-e]/
I even use a wooden image.
[Effigies made to represent one who is to be destroyed. The heart is
punctured, vermilion or other magic powder is applied, and the death
of the victim is encompassed.]
[Illustration]
Pa-kwa/ ma-ko-n[-e]/ [-a]/, [-o]/, h[-e]/,
[-o]sh-ke/-na-ko-n[-e]/-a.
The bear goes round angry.
[The Bear Man/id[-o] is angry because the braves are dilatory in
going to war. The sooner they decide upon this course, the better it
will be for the Mid[-e]/ as to his fee, and the chances of success
are greater while the braves are infused with enthusiasm, than if
they should become sluggish and their ardor become subdued.]
THIRD DEGREE.
[Illustration: Fig. 25.--Diagram of Mid[-e]/wig[^a]n of the third
degree.]
The structure in which the third degree of the Mid[-e]/wiwin is
conferred resembles that of the two preceding, and an outline is
presented in Fig. 25. In this degree three posts are erected, the first
one resembling that of the first degree, being painted red with a band
of green around the top. (Pl. XV, No. 1.) This is planted a short
distance to the east of the middle of the floor. The second post is also
painted red, but has scattered over its entire surface spots of white
clay, each of about the size of a silver quarter of a dollar, symbolical
of the m[-i]/gis shell. Upon the top of this post is placed the stuffed
body of an owl--K[)o]-k['o]-k[)o]-[-o]/. (Pl. XV, No. 2.) This post is
planted a short distance west of the first one and about midway between
it and the third, which last is erected within about 6 or 8 feet from
the western door, and is painted black. (Pl. XV, No. 3.) The sacred
stone against which patients are placed, and which has the alleged
virtue of removing or expelling the demons that cause disease, is placed
upon the ground at the usual spot near the eastern entrance (Fig. 25,
No. 1). The Makw['a] Man/id[-o]--bear spirit--is the tutelary guardian
of this degree. Cedar trees are planted at each of the outer angles of
the structure (Fig. 25, Nos. 6, 7, 8, 9). The sudatory is erected about
100 yards due east of the main entrance of the Mid[-e]/wig[^a]n, and is
of the same size and for the same purpose as that for the second degree.
[Illustration: Plate XV.
Sacred Posts of Mid[-e]/wig[^a]n.]
PREPARATION OF CANDIDATE.
It is customary for the period of one year to elapse before a
second-degree Mid[-e]/ can be promoted, even if he be provided with
enough presents for such advancement. As the exacted fee consists of
goods and tobacco thrice the value of the fee for the first degree, few
present themselves. This degree is not held in as high estimation,
relatively, as the preceding one; but it is alleged that a Mid[-e]/'s
powers are intensified by again subjecting himself to the ceremony of
being "shot with the sacred m[-i]/gis," and he is also elevated to that
rank by means of which he may be enabled the better to invoke the
assistance of the tutelary guardian of this degree.
A Mid[-e]/ who has in all respects complied with the preliminaries of
announcing to the chief Mid[-e]/ his purpose, gaining satisfactory
evidence of his resources and ability to present the necessary presents,
and of his proficiency in the practice of medical magic, etc., selects a
preceptor of at least the third degree and one who is held in high
repute and influence in the Mid[-e]/wiwin. After procuring the services
of such a person and making a satisfactory agreement with him, he may be
enabled to purchase from him some special formulae for which he is
distinguished. The instruction embraces a r['e]sum['e] of the traditions
previously given, the various uses and properties of magic plants and
compounds with which the preceptor is familiar, and conversations
relative to exploits performed in medication, incantation, and exorcism.
Sometimes the candidate is enabled to acquire new "medicines" to add to
his list, and the following is a translation of the tradition relating
to the origin of ginseng (Aralia quinquefolia, Gr.), the so-called "man
root," held in high estimation as of divine origin. In Fig. 3 is
presented a pictorial representation of the story, made by Ojibwa, a
Mid[-e]/ priest of White Earth, Minnesota. The tradition purports to be
an account of a visit of the spirit of a boy to the abode of
Dzhibai/Man/id[-o], "the chief spirit of the place of souls," called
Ne/-ba-gi/-zis, "the land of the sleeping sun."
There appears to be some similarity between this tradition and that
given in connection with Pl. V, in which the Sun Spirit restored to
life a boy, by which act he exemplified a portion of the ritual of the
Mid[-e]/wiwin. It is probable therefore that the following tradition is
a corruption of the former and made to account for the origin of "man
root," as ginseng is designated, this root, or certain portions of it,
being so extensively employed in various painful complaints.
Once an old Mid[-e]/, with his wife and son, started out on a hunting
trip, and, as the autumn was changing into winter, the three erected a
substantial wig/iwam. The snow began to fall and the cold increased,
so they decided to remain and eat of their stores, game having been
abundant and a good supply having been procured. The son died;
whereupon his mother immediately set out for the village to obtain
help to restore him to life, as she believed her father, the chief
priest of the Mid[-e]/-wiwin, able to accomplish this.
When the woman informed her father of the death of her son, her
brother, who was present, immediately set out in advance to render
assistance. The chief priest then summoned three assistant Mid[-e]/,
and they accompanied his daughter to the place where the body of his
dead grandson lay upon the floor of the wig/iwam, covered with robes.
The chief Mid[-e]/ placed himself at the left shoulder of the dead
boy, the next in rank at the right, while the two other assistants
stationed themselves at the feet. Then the youngest Mid[-e]/--he at
the right foot of the deceased--began to chant a mid[-e]/ song, which
he repeated a second, a third, and a fourth time.
When he had finished, the Mid[-e]/ at the left foot sang a mid[-e]/
song four times; then the Mid[-e]/ at the right shoulder of the body
did the same, after which the chief Mid[-e]/ priest sang his song four
times, whereupon there was a perceptible movement under the blanket,
and as the limbs began to move the blanket was taken off, when the boy
sat up. Being unable to speak, he made signs that he desired water,
which was given to him.
The four Mid[-e]/ priests then chanted medicine songs, each preparing
charmed remedies which were given to the boy to complete his recovery.
The youngest Mid[-e]/, standing at the foot of the patient, gave him
four pinches of powder, which he was made to swallow; the Mid[-e]/ at
the left foot did the same; then the Mid[-e]/ at the right shoulder
did likewise, and he, in turn, was followed by the chief priest
standing at the left shoulder of the boy; whereupon the convalescent
immediately recovered his speech and said that during the time that
his body had been in a trance his spirit had been in the "spirit
land," and had learned of the "grand medicine."
The boy then narrated what his spirit had experienced during the
trance, as follows: "Gi/-gi-min/-[)e]-go/-min mi-d[-e]/-wi-w[)i]n
mi-d[-e]/ man/-i-d[-o]/ 'n-gi-g[)i]n/-o-a-m[^a]k
ban-dzhi/-ge/-o-we/-[^a]n ta/-zi-ne/-zho-wak/ ni-zha/-n[)e]-zak,
k[)i]-wi/-de-g[)e]t/ mi/-o-pi/-ke/-ne-b[)u]i/-yan ka-ki/-n[)e]
ka-we/-d[)e]-ge/ mi/-o-w[)o]k-pi/ i-kan/-o-a-mag/-[)i]-na mi-d[-e]/
man/i-d[-o] wi-we/-ni-tshi mi-d[-e]/-wi-w[)i]n,
ki/-mi-m[^a]/-d[)i]-si-win/-in-[^a]n/ ki-mi/-n[)i]-go-nan/
ge-on/-d[)e]-na-m[)o]ngk ki/-mi-m[^a]/-di-si/-wa-in-an/;
ki/-ki-no/-a-mag/-wi-nan/ mash/-k[)i]-ki o-gi/-mi-ni/-go-wan/
o-dzhi-bi/-g[^a]n gi-me/-ni-na-g[)u]k/ mash/-k[)i]-ki-wa/-bo[n]
sht[)i]k-wan/-a-ko-se/-an o-ma/-m[^a]sh/-k[)i]-ki ma/-gi-ga/-to
ki/-ka-ya-t[-o]n."
The following is a translation:
"He, the chief spirit of the Mid[-e]/ Society, gave us the "grand
medicine," and he has taught us how to use it. I have come back from
the spirit land. There will be twelve, all of whom will take wives;
when the last of these is no longer without a wife, then will I die.
That is the time. The Mid[-e]/ spirit taught us to do right. He gave
us life and told us how to prolong it. These things he taught us, and
gave us roots for medicine. I give to you medicine; if your head is
sick, this medicine put upon it, you will put it on."
The revelation received by the boy was in the above manner imparted
to the Indians. The reference to twelve--three times the sacred number
four--signifies that twelve chief priests shall succeed each other
before death will come to the narrator. It is observed, also, that a
number of the words are archaic, which fact appears to be an indication
of some antiquity, at least, of the tradition.
The following are the principal forms in which a Mid[-e]/ will utilize
Aralia quinquefolia, Gr., ginseng--Sht[)e]/-na-bi-o/-dzhi-bik:
1. Small quantities of powdered root are swallowed to relieve
stomachic pains.
2. A person complaining with acute pains in any specific part of
the body is given that part of the root corresponding to the part
affected; e.g., for pleurisy, the side of the root is cut out, and
an infusion given to relieve such pains; if one has pains in the
lower extremities, the bifurcations of the root are employed;
should the pains be in the thorax, the upper part of the root--
corresponding to the chest--is used in a similar manner.
INITIATION OF CANDIDATE.
As the candidate for promotion has acquired from his Mid[-e]/ friends
such new information as they choose to impart, and from his instructor
all that was practicable, he has only to await the day of ceremony to be
publicly acknowledged as a third-degree Mid[-e]/. As this time
approaches the invitation sticks are sent to the various members and to
such non-resident Mid[-e]/ as the officiating priests may wish to honor.
On or before the fifth day previous to the meeting the candidate moves
to the vicinity of the Mid[-e]/wig[^a]n. On that day the first sweat
bath is taken, and one also upon each succeeding day until four baths,
as a ceremony of purification, have been indulged in. On the evening of
the day before the meeting his preceptor visits him at his own wig/iwam
when, with the assistance of friends, the presents are collected and
carried to the Mid[-e]/-wig[^a]n and suspended from the transverse poles
near the roof. The officiating priests may subsequently join him, when
smoking and singing form the chief entertainment of the evening.
By this time numerous visitors have gathered together and are encamped
throughout the adjacent timber, and the sound of the drum, where dancing
is going on, may be heard far into the night.
Early on the morning of the day of the ceremonies the candidate goes
to the sudatory where he first awaits the coming of his preceptor and
later the arrival of the Mid[-e]/ priests by whom he is escorted to the
Mid[-e]/wig[^a]n. With the assistance of the preceptor he arranges his
gift of tobacco which he takes with him to the sacred inclosure, after
which a smoke offering is made, and later Mid[-e]/ songs are chanted.
These may be of his own composition as he has been a professor of magic
a sufficient lapse of time to have composed them, but to give evidence
of superior powers the chief, or some other of the officiating priests,
will perhaps be sufficiently inspired to sing. The following was
prepared and chanted by one of the Mid[-e]/ priests at the third-degree
meeting at White Earth, Minnesota, and the illustration in Pl. XIV, A,
is a reproduction of the original. The words, with translation, are as
follows:
[Illustration]
Ni-ka/-ni-na man/-do-na-m[-o]/-a.
My friend I am shooting into you in trying to hit the mark.
[The two arms are grasping the m[-i]/gis, which he the Mid[-e]/ is
going to shoot into the body of the candidate. The last word means,
literally, trying to hit the mark at random.]
[Illustration]
Me-kwa/-me-sha-kwak/, mi-t[-e]/-wi-da/.
While it is clear let us have it, the "grand medicine."
[The Mid[-e]/ arm, signified by the magic zigzag lines at the lower
end of the picture, reaches up into the sky to keep it clear; the
rain is descending elsewhere as indicated by the lines descending
from the sky at the right and left.]
[Illustration]
Rest.
During this interval a smoke offering is made.
[Illustration]
Mi-sha/-kwi-t[-o]-n[)i] m[-i]/-g[)i]s-s[)i]m/.
As clear as the sky [is] my m[-i]/gis.
[The figure represents the sacred m[-i]/gis, as indicated by the
short lines radiating from the periphery. The m[-i]/gis is white and
the clear sky is compared to it.]
[Illustration]
S[-o]n/-gi-mi-d[-e]/ wi-ka/-ne, h[-e]/,
Wi-n[-o]/-a man/-i-d[-o]/-wi-dzh[-i]/-id-e/-zhi-w[^a]t.
Take the "grand medicine" strong, as they, together
with the "Great Spirit," tell me.
[The candidate is enjoined to persevere in his purpose. The
associate Mid[-e]/ are alluded to, as also Ki/tshi Man/id[-o], who
urge his continuance and advancement in the sacred society. The arm
reaches down to search for the sacred m[-i]/gis of the fourth
degree-- designated by four vertical lines--which is, as yet,
hidden from the person addressed.]
[Illustration]
Hwa/-ba-mi-d[-e]/, hwa/-ba-mi-d[-e]/,
Na/-wa-kin-t[-e]/.
He who sees me, he who sees me, stands on the middle of the earth.
[The human figure symbolizes Ki/tshi Man/id[-o]; the magic lines
cross his body, while his legs rest upon the outline of the
Mid[-e]/wig[^a]n. His realm, the sky, reaches from the zenith to the
earth, and he beholds the Mid[-e]/ while chanting and conducting the
Mid[-e]/wiwin.]
[Illustration]
Man/-i-d[-o]/ wi/-ka-ni/ ni-mi-d[-e]/.
To the spirit be a friend, my Mid[-e]/.
[The speaker enjoins the candidate to be faithful to his charge, and
thus a friend to Ki/tshi Man/id[-o], who in return will always
assist him. The figure holds a m[-i]/gis in its right hand, and the
Mid[-e]/ drum in its left.]
The greater number of words in the preceding text are of an archaic
form, and are presented as they were chanted. The several lines may be
repeated ad libitum to accord with the feeling of inspiration which the
singer experiences, or the amount of interest manifested by his hearers.
[Illustration: Plate XVI.
Mnemonic Songs.]
All the members of the society not officially inducting the candidate
have ere this entered the Mid[-e]/wig[^a]n and deposited their
invitation sticks near the sacred stone, or, in the event of their
inability to attend, have sent them with an explanation. The candidate,
at the suggestion of the Mid[-e]/ priest, then prepares to leave the
sudatory, gathers up the tobacco, and as he slowly advances toward the
Mid[-e]/ inclosure his attendants fall into the procession according to
their office. The priests sing as they go forward, until they reach the
entrance of the Mid[-e]/wig[^a]n, where the candidate and his preceptor
halt, while the remainder enter and take their stations just within the
door, facing the west.
The drummers, who are seated in the southwestern angle of the inclosure,
begin to drum and sing, while the candidate is led slowly around the
exterior, going by the south, thus following the course of the sun. Upon
the completion of the fourth circuit he is halted directly opposite the
main entrance, to which his attention is then directed. The drumming and
singing cease; the candidate beholds two Mid[-e]/ near the outer
entrance and either side of it. These Mid[-e]/ represent two malevolent
man/id[-o] and guard the door against the entrance of those not duly
prepared. The one upon the northern side of the entrance then addresses
his companion in the following words: I/-ku-tan ka/-wi-nad/-g[)i]
wa/-na-m[^a]/-s[)i] [-e]/-zh[)i]-g[)i]/-n[)i]-g[)e]d--"Do you not see
how he is formed?" To which the other responds: O-da/-p[)i]-n[)o]/
ke/-no-w[)i]n-d[)u]ng shkwan/-d[)i]m--"Take care of it, the door;"
[i.e., guard the entrance.] The former then again speaks
to his companion, and says: Ka-w[-i]n/-n[)i]-na-ga/
w[^a]/-ba-ma/-si-ba/-sh[)i]-gi/-ne-g[-e]t/--"Do you not see how he
carries the goods?" The Mid[-e]/ spoken to assents to this, when the
preceptor takes several pieces of tobacco which he presents to the two
guards, whereupon they permit the candidate to advance to the inner
entrance, where he is again stopped by two other guardian man/id[-o],
who turn upon him as if to inquire the reason of his intrusion. The
candidate then holds out two parcels of tobacco and says to them:
O-da/-pin a-s[-e]/-ma--"Take it, the tobacco," whereupon they receive
the gift and stand aside, saying: Kun/-da-dan--"Go down;" [i.e., enter
and follow the path.] As the candidate is taken a few steps forward and
toward the sacred stone, four of the eight officiating priests receive
him, one replacing the preceptor who goes to the extreme western end
there to stand and face the east, where another joins him, while the
remaining two place themselves side by side so as to face the west.
It is believed that there are five powerful man/id[-o]s who abide within
the third-degree Mid[-e]/wig[^a]n, one of whom is the Mid[-e]/
man/id[-o]--Ki/tshi Man/id[-o]--one being present at the sacred stone,
the second at that part of the ground between the sacred stone and the
first part where the gifts are deposited, the remaining three at the
three degree posts.
As the candidate starts and continues upon his walk around the interior
of the inclosure the musicians begin to sing and drum, while all those
remaining are led toward the left, and when opposite the sacred stone
he faces it and is turned round so that his back is not toward it in
passing; the same is done at the second place where one of the spirits
is supposed to abide; again at first, second, and third posts. By this
time the candidate is at the western extremity of the structure, and as
the second Mid[-e]/ receives him in charge, the other taking his station
beside the preceptor, he continues his course toward the north and east
to the point of departure, going through similar evolutions as before,
as he passes the three posts, the place of gifts and the sacred stone.
This is done as an act of reverence to the man/id[-o]s and to
acknowledge his gratitude for their presence and encouragement. When he
again arrives at the eastern extremity of the inclosure he is placed
between the two officiating Mid[-e]/, who have been awaiting his return,
while his companion goes farther back, even to the door, from which
point he addresses the other officiating Mid[-e]/ as follows:
M[)i]s-sa/-a-shi/-gwa wi-kan/-da/-we-an/,
Now is the time [I am] telling [--advising,]
m[)i]s-sa/-a-shi/-gwa w[-i]/-di-wa/-m[)o]k
now is the time to be observed
wi-un/-o-b[-e]-[)o]g.
[I am] ready to make him sit down.
Then one of the Mid[-e]/ priests standing beside the candidate leads him
to the spot between the sacred stone and the first-degree post where the
blankets and other goods have been deposited, and here he is seated.
This priest then walks slowly around him singing in a tremulous manner
wa/, h[)e]/, h[)e]/, h[)e]/, h[)e]/, h[)e]/, h[)e]/, h[)e]/, returning
to a position so as to face him, when he addresses him as follows:
M[)i]s-sa/-a-shi/-gwa p[)o]/-g[)u]-s[)e]-ni/mi-nan/ au/-u-sa/
za-a/-da-win/ man/-i-d[-o] m[-i]/-gis. Na/-pish-gatsh
di-m[^a]/-g[)i]-s[)i] [)e]-n[)e]/-n[)i]-mi-an pi/-sha-g[^a]-an-da-i/
na/-pish-gatsh tshi-skwa/-di-na-w[^a]d/ dzhi-ma/-dzhi-a-ka/-ma-da-m[^a]n
bi-m[^a]/-d[)i]s-si/-an.
The following is a free translation:
The time has arrived for you to ask of the Great Spirit this
"reverence" i.e., the sanctity of this degree. I am interceding in
your behalf, but you think my powers are feeble; I am asking him to
confer upon you the sacred powers. He may cause many to die, but I
shall henceforth watch your course of success in life, and learn if he
will heed your prayers and recognize your magic power.
At the conclusion of these remarks three others of the officiating
Mid[-e]/ advance and seat themselves, with their chief, before the
candidate. The Mid[-e]/ drum is handed to the chief priest, and after a
short prelude of drumming he becomes more and more inspired, and sings
the following Mid[-e]/ song, represented pictorially, also on Pl. XIV,
B.
[Illustration]
Man/-i-d[-o]/ we-da/, man/-i-d[-o]/ gi-d[-o]/ we-do/-n[)i]ng.
Let us be a spirit, let the spirit come from the mouth.
[The head is said to signify that of a Mid[-e]/, who is about to
sing.]
[Illustration]
Nin/-de-wen/-don zha/-bon-d[)e]sh/-k[^a][n]-m[^a]n/.
I own this lodge, through which I pass.
[The speaker claims that he has been received into the degree of the
Mid[-e]/wiwin to which he refers. The objects on the outer side of
the oblong square character represent spirits, those of the bear.]
[Illustration]
[^A]n/-dzhe-ho [)i]/-a-ni/ o-g[-e]n/, hwe/-[-o]-ke/, hwe/-[-o]-ke/.
Mother is having it over again.
[The reference is to the earth, as having the ceremony of the "grand
medicine" again.]
[Illustration]
Ni/-ka-nan ni/-go-s[^a]n, ni/-go-s[^a]n/
ni-ka/-ni-san/, man/-i-d[-o]/ wi-dzhig/
nin-go-s[^a]n/ an-i-wa/-bi-dzhig ni-ka/.
Friends I am afraid, I am afraid, friends, of the spirits sitting
around me.
[The speaker reaches his hand toward the sky, i.e., places his faith
in Ki/tshi Man/id[-o] who abides above.]
[Illustration]
Ya/-ki-no/-sha-me/-wa, ya/-ki-no/-sha-me/-wa,
ya-ki-no-si-ka-ne, ya-ki-no-si-ka-ne,
h[-e]/, ki/-no-sha/-we-wa/.
I am going, with medicine bag, to the lodge.
[The object represents an otter skin Mid[-e]/ sack, the property of
the speaker.]
[Illustration]
Ya/-be-kai/-a-bi, ya/-be-kai/-a-bi, h[-e]/-[-a]/, h[-e]/-[-a]/,
ya/-be-kai/-a-bi, ya/-be-kai/-a-bi, h[-e]/-[-a]/, h[-e]/[-a]/,
wa/-na-he/-ni/-o-ni/, ya/-be-kai/-o-bik/.
We are still sitting in a circle.
[A Mid[-e]/ sitting within the Mid[-e]/wig[^a]n; the circle is
shown.]
[Illustration]
A-ya/-a-bi-ta/ pa/-ke-zh[)i]k/, [-u]/, h[-u]/, a/,
Half the sky
[The hand is shown reaching toward the sky, imploring the assistance
of Ki/tshi Man/id[-o] that the candidate may receive advancement in
power. He has only two degrees, one-half of the number desired.]
[Illustration]
Ba/-be-ke/ o/-gi-m[^a]n nish/-a-we, h[-e]/,
ne/-me-ke-h[-e]/, nish/-a-we/-ni-m[)i]k o/-gi-m[^a]n.
The spirit has pity on me now,
[The "Great Spirit" is descending upon the Mid[-e]/wig[^a]n, to be
present during the ceremony.]
[Illustration]
Nin-dai/-a, nin-dai/-a, ha/,
we/-ki-ma/, ha/, w[^a]-no-kwe/.
In my heart, in my heart, I have the spirit.
[The hand is holding the m[-i]/gis, to which reference is made.]
[Illustration]
I-ke/-u-ha/-ma man-ta-na/-ki-na ni-ka/-ni
I take the earth, my Mid[-e]/ friends.
[The earth furnishes the resources necessary to the maintenance of
life, both food and medicines.]
[Illustration]
Wi/-a-ya/-din shin-da/, h[-a]n/,
man-da/-ha-ni/, o-h[-o]/ ni-b[)i]/.
Let us get him to take this water.
[The figure sees medicine in the earth, as the lines from the eyes
to the horizontal strokes indicate.]
[Illustration]
H[)u]e/-sh[)i]-shi-kwa/-ni-an nin-ga/-ga-m[-u]n/.
I take this rattle.
[The rattle is used when administering medicine.]
[Illustration]
Wi-wa/-ba-mi/na h[-e]/-na ko/-ni-a/-ni, ka/,
ko/-ni-a/-ho-n[-a]/, n[-i]/, k[-a]/.
See how I shine in making medicine.
[The speaker likens himself to the Makwa/ Man/id[-o], one of the
most powerful Mid[-e]/ spirits. His body shines as if it were ablaze
with light--due to magic power.]
This song is sung ad libitum according to the inspired condition of the
person singing it. Many of the words are archaic, and differ from the
modern forms.
Then the officiating priests arise and the one lowest in rank grasps his
Mid[-e]/ sack and goes through the gestures, described in connection
with the previous degrees, of shooting into the joints and forehead of
the candidate the sacred m[-i]/gis. At the attempt made by the chief
priest the candidate falls forward apparently unconscious. The priests
then touch his joints and forehead with the upper end of their Mid[-e]/
sacks whereupon he recovers and rises to a standing posture. The chief
then addresses him and enjoins him to conduct himself with propriety and
in accordance with the dignity of his profession. The following is the
text, viz: Gi-gan/-bis-s[)i]n dau/-g[-e]-in/-ni-n[^a]n/
kish-bin/-bish-in dau/-o-[^a]n-n[)i]n da/-ki-ka-wa/-bi-kwe ga/-k[)i]-ne
ke-ke/-wi-bi/-na-m[-o]n ki-ma/-dzh[)i]-zhi we/-b[)i]-zi-w[)i]n/.
The translation is as follows: "You heed to what I say to you; if you
are listening and will do what is right you will live to have white
hair. That is all; you will do away with all bad actions."
The Mid[-e]/ priest second in rank then says to the candidate:
Ke/-go-wi/-ka-za/-gi-to-wa/-kin ki-da/-no-ka/tsh[)i]-g[^a]n
kai-[-e]/-gi-g[-i]t/ a-s[-e]/-ma, kai/-e-m[-i]/-dz[)i]m, which
signifies: "Never begrudge your goods, neither your tobacco, nor your
provisions." To this the candidate responds [-e][n]/--yes, by this
signifying that he will never regret what he has given the Mid[-e]/ for
their services. The candidate remains standing while the members of the
society take seats, after which he goes to the pile of blankets, skins,
and other presents, and upon selecting appropriate ones for the
officiating priests he carries them to those persons, after which he
makes presents of less value to all other Mid[-e]/ present. Tobacco is
then distributed, and while all are preparing to make an offering to
Ki/tshi Man/id[-o] of tobacco, the newly accepted member goes around to
each, member present, passes his hands downward over the sides of the
Mid[-e]'s head and says:
Mi-gw[)e]tsh/ ga/shi-t[-o]/-win bi-ma/-d[)i]-si-w[-i]n/,
Thanks for giving to me life,
then, stepping back, he clasps his hands and bows toward the Mid[-e]/,
adding: Ni-ka/-ni, ni-ka/-ni, ni-ka/-ni, ka-na/,--"My Mid[-e]/ friend,
my Mid[-e]/ friend, my Mid[-e]/ friend, friend." To this the Mid[-e]/
responds in affirmation, hau/, [-e][n]/--yes.
The new member then finds a seat on the southern side of the inclosure,
whereupon the ushers--Mid[-e]/ appointed to attend to outside
duties--retire and bring in the vessels of food which are carried around
to various persons present, four distinct times.
The feast continues for a considerable length of time, after which the
kettles and dishes are again carried outside the Mid[-e]/wi-g[^a]n, when
all who desire indulge in smoking. Mid[-e]/ songs are chanted by one of
the priests, the accompanying, reproduced pictorially in Pl. XIV C,
being an example. The lines, as usual, are repeated ad libitum, the
music being limited to but few notes, and in a minor key. The following
are the words with translation:
[Illustration]
He/-ne-wi/-a ni/-na mi/-si-man/-i-d[-e]-ge/
Their bodies shine over the world
he-wa/-we-a/-ne-kan/.
unto me as unto you, my Mid[-e]/ friend.
[This refers to the sun, and moon, whose bodies are united in the
drawing.]
[Illustration]
Ma/-na-wi-na/ hai/-e-ne-h[-a]/ be-wa/-bik-kun kan-din/-a-we.
Your eyes see them both eyes made of iron, piercing eyes.
[The figure is that of the crane, whose loud, far-reaching voice is
indicated by the short lines radiating from the mouth. The eyes of
the crane Man/id[-o] are equally penetrating.]
[Illustration]
Ta-be/-n[)e]-wa/ he-shi-wa/, h[-a]/ ma/-si-ni/-ni-he/-shi-wa/, h[-a]/.
Calm it leads you to guides you to your food.
[Knowledge of superior powers gained through familiarity with the
rites of the Mid[-e]/wiwin is here referred to. The figure points to
the abode of Ki/tshi Man/id[-o]; three short lines indicating three
degrees in the Mid[-e]/wiwin, which the candidate has taken.]
[Illustration]
Ha-nin/-di he-bik/-k[)i]n-he/ man/-i-d[-o] ni-kan/
Whence does he rise spirit Mid[-e]/ friend
wa-ba-n[)u]nk/, mi-d[-e]/-man/-i-d[-o] wa-ba-n[)u]nk/.
from the east, mid[-e]/ man/id[-o] from the east.
[The hand reaches up as in making the gesture for rising sun or day,
the "sky lines" leaning to the left, or east; one making signs is
always presumed to face the south, and signs referring to periods of
day, sun, sunrise, etc., are made from the left side of the body.]
[Illustration]
Rest.
[Illustration]
Wa-dzhi-wan/, wa-dzhi-wan/-na,
Wa-dahi-wan/ ni-ka/-na-h[-e]/.
There is a mountain, there is a mountain,
There is a mountain, my friends.
[The upright outline represents a mountain upon which a powerful
Mid[-e]/ is seated, symbolical of the distinction attainable by a
Mid[-e]/.]
[Illustration]
Wa/-b[)e]-ku/[)e]-be-a/, wa/-b[)e]-ku/-[)e]-be-a/,
Shot it was, shot it was
na/-b[)e]-ku/-[)e]-be-a/ man/-i-d[-o]/-/a n[)i]n-d[-e]/.
and it hit body, your man/ido your heart.
man/-i-d[-o]/-a nin-d[-e]/.
man/ido your heart.
[The M[-i]/gis is represented in the illustration by the small
rings; the arrow indicating that it was "shot" with velocity.]
[Illustration]
Hwe/-kwo-nin/-na-ta, ki-w[-i]/-kash/-ka-man;
En-do/-ge-m[-a]/ wesh/-in-[-e]/.
What am I going around?
I am going around the Mid[-e]/wig[^a]n.
[The oblong structure represents the Mid[-e]/wig[^a]n. The
otter-skin Mid[-e]/ sack is taken around it, as is shown by the
outline of that animal and the line or course indicated. The Makwa/
Man/id[-o] (bear spirit) is shown at the left, resting upon the
horizontal line, the earth, below which are magic lines showing his
power, as also the lines upon the back of the bear. The speaker
compares himself to the bear spirit.]
[Illustration]
Nen/-do-ne/-ha-m[-a]n-ni/ n[-i]/-[)o],
What am I looking at.
[The figure denotes a leg, signifying powers of transporting one's
self to remote places; the magic power is indicated by the three
transverse lines and the small spots, the m[-i]/gis, upon it.]
[Illustration]
Ba/bin-ke/-en non/-do-wa-w[-e]/, h[-i]/,
I soon heard him, the one who
did not listen to them.
[The Mid[-e]/, as a superior personage, is shown by having the horns
attached to the head. The line of hearing has small rings, at
intervals, indicating that something is heard.]
[Illustration]
Hin/-ta-na/-wi ni-ka/-na-gi/, [-e]/, h[-e]/,
p[-i]/-na-n[-i]/, hin/-ta-na/-wi ni-ka/-na-ga/ na/-ge-ka-na/
[-e]/, h[-e]/.
The Nika/ni are finding fault with me, inside of my lodge.
[The arm at the side of the Mid[-e]/wig[^a]n points to the interior,
the place spoken of.]
[Illustration]
O[n]sh/-ko[n]sh-na-n[-a]/ pi-na/-wa ni[n]-bosh/-i-na/-na.
With the bear's claws I almost hit him.
[The Mid[-e]/ used the bear's claw to work a charm, or exorcism,
and would seem to indicate that he claimed the powers of a
W[^a]b[)e]n[-o]/. The one spoken of is an evil man/id[-o], referred
to in the preceding line, in which he speaks of having heard him.]
At the conclusion of this protracted ceremony a few speeches may be made
by a Mid[-e]/, recounting the benefits to be enjoyed and the powers
wielded by the knowledge thus acquired, after which the chief priest
intimates to his colleagues the advisability of adjourning. They then
leave the Mid[-e]/wig[^a]n by the western door, and before night all
movable accessories are taken away from the structure.
The remainder of the evening is spent in visiting friends, dancing,
etc., and upon the following day they all return to their respective
homes.
DESCRIPTIVE NOTES.
Although the m[-i]/gis shell of the several degrees is generally of the
same species, some of the older Mid[-e]/ priests claim that there were
formerly specific shells, each being characteristic and pertaining
specially to each individual grade. The objects claimed by
Sika/s-sig[)e] as referring to the third degree are, in addition to the
Cypraea monata, L., a piece of purple wampum, and one shell of elongated
form, both shown on Pl. XI, Nos. 3 and 5, respectively.
The fact of a Mid[-e]/ having been subjected to "m[-i]/gis shooting" for
the third time is an all-sufficient reason to the Indian why his powers
are in a corresponding manner augmented. His powers of exorcism and
incantation are greater; his knowledge and use of magic medicines more
extended and certain of effect; and his ability to do harm, as in the
capacity of a W[^a]b[)e]n[-o]/, is more and more lauded and feared.
He becomes possessed of a greater power in prophecy and prevision,
and in this state enters the class of personages known as the
J[)e]s/sakk[-i]d/, or jugglers. His power over darkness and obscurity is
indicated on Pl. III, A, No. 77, upon which the head, chest, and arms
are represented as being covered with lines to designate obscurity, the
extended arms with outstretched hands denoting ability to grasp and
control that which is hidden to the eye.
[Illustration: Fig. 26.--J[)e]s/sakk[^a]n/ or juggler's lodge.]
The J[)e]s/sakk[-i]d/ and his manner of performing have already been
mentioned. This class of sorcerers were met with by the Jesuit Fathers
early in the seventeenth century, and referred to under various
designations, such as jongleur, magicien, consulteur du manitou, etc.
Their influence in the tribe was recognized, and formed one of the
greatest obstacles encountered in the Christianization of the Indians.
Although the J[)e]s/sakk[-i]d/ may be a seer and prophet as well as a
practitioner of exorcism without becoming a member of the Mid[-e]/wiwin,
it is only when a Mid[-e]/ attains the rank of the third degree that he
begins to give evidence of, or pretends to exhibit with any degree of
confidence, the powers accredited to the former. The structure erected
and occupied by the J[)e]s/sakk[-i]d/ for the performance of his powers
as prophet or oracle has before been described as cylindrical, being
made by planting four or more poles and wrapping about them sheets of
birch bark, blankets, or similar material that will serve as a covering.
This form of structure is generally represented in pictographic records,
as shown in Fig. 26.
[Illustration: Fig. 27.--J[)e]s/sakk[^a]n/, or juggler's lodge.]
[Illustration: Fig. 28.--J[)e]s/sakk[^a]n/, or juggler's lodge.]
[Illustration: Fig. 29.--J[)e]s/sakk[^a]n/, juggler's lodge.]
The accompanying illustrations, Figs. 27, 28, and 29, reproduced from
birch-bark etchings, were the property of J[)e]s/sakk[-i]d/, who were
also Mid[-e]/ of the third and fourth degrees. It will be noticed that
the structure used by them is in the form of the ordinary wig/iwam, as
their profession of medical magic is apparently held in higher esteem
than the art of prophecy; their status and claims as J[)e]s/sakk[-i]d/
being indicated by the great number of ma/nid[-o]s which they have the
power of invoking. These man/id[-o]s, or spirits, are indicated by the
outline of their material forms, the heart being indicated and connected
with the interior of the structure to show the power of the
J[)e]s/sakk[-i]d/ over the life of the respective spirits. The
Thunder-bird usually occupies the highest position in his estimation,
and for this reason is drawn directly over the wig/iwam. The Turtle is
claimed to be the man/id[-o] who acts as intermediary between the
J[)e]s/sakk[-i]d/ and the other man/id[-o]s, and is therefore not found
among the characters on the outside of the wig/iwam, but his presence is
indicated within, either at the spot marking the convergence of the
"life lines," or immediately below it. Fig. 30 is a reproducton of an
etching made by a J[)e]s/sakk[-i]d/ at White Earth, Minnesota. The two
curved lines above the J[)e]s/sakkan/ represent the sky, from which
magic power is derived, as shown by the waving line extending downward.
The small spots within the structure are "magic spots," i.e., the
presence of man/id[-o]s. The juggler is shown upon the left side near
the base. When a prophet is so fortunate as to be able to claim one of
these man/id[-o]s as his own tutelary daimon, his advantage in invoking
the others is comparatively greater. Before proceeding to the
J[)e]s/sakk[^a]n/--or the "Jugglery," as the J[)e]s/sakk[-i]d/ wig/iwam
is commonly designated, a prophet will prepare himself by smoking and
making an offering to his man/id[-o], and by singing a chant, of which
an example is presented on Pl. XIV, D. It is a reproduction of one made
by a J[)e]s/sakk[-i]d/ who was also a Mid[-e]/ of the third degree. Each
line is chanted as often as may be desired, or according to the effect
which it may be desirable to produce or the inspired state of the
singer.
[Illustration: Fig. 30.--J[)e]s/sakk[^a]n/, or juggler's lodge.]
[Illustration]
Me-we/-yan, ha/, ha/, ha/,
I go into the J[)e]s/sakkan/ to see the medicine.
[The circle represents the J[)e]s/sakk[-i]d/ as viewed from above;
the short lines denote the magic character of the structure, and the
central ring, or spot, the magic stone used by the prophet who
appears entering from the side.]
[Illustration]
Tschi-nun/-d[-o]n/, he/, he/, he/, he/,
I was the one who dug up life.
[The Otter Man/id[-o] emerging from the Mid[-e]/wig[^a]n; he
received it from Ki/tshi Mani/d[-o].]
[Illustration]
Ni/ka-n[-i]/ we-do-ko[n]/-a, ha/, ha/,
The spirit put down medicine on earth to grow.
[The sacred or magic lines descending to the earth denote
supernatural origin of the m[-i]/gis, which is shown by the four
small rings. The short lines at the bottom represent the ascending
sprouts of magic plants.]
[Illustration]
Te-ti-ba/-tshi m[)u]t/-[^a]-wit/, t[-e]/, h[-e]/, h[-e]/,
I am the one that dug up the medicine.
[The otter shown emerging from the jugglery. The speaker represents
himself "like unto the Otter Man/id[-o]."]
[Illustration]
Ki/wa[n]-win/-da ma/-kwa-nan/, na/, ha/,
I answer my brother spirit.
[The Otter Man/id[-o] responds to the invocation of the speaker. The
diagonal line across the body signifies the "spirit character" of
the animal.]
[Illustration]
Rest or pause.
[Illustration]
Wa/-a-so/-at w[)e]n/-ti/-na-man, ha/, ha,
The spirit has put life into my body.
[The speaker is represented as being in the Mid[-e]/-wig[^a]n, where
Ki/tshi Man/id[-o] placed magic power into his body; the arms denote
this act of putting into his sides the m[-i]/gis. The line crossing
the body denotes the person to be possessed of supernatural power.]
[Illustration]
Ki-to/-na-bi/-in, n[-e]/, h[-e]/, h[-e]/,
This is what the medicine has given us.
[The Mid[-e]/wig[^a]n, showing on the upper line the guardian
man/id[-o]s.]
[Illustration]
Ni/-sha-we/-ni-b[)i]-ku/, h[-u]/, h[-u]/, h[-e]/,
I took with two hands what was thrown down to us.
[The speaker grasped life, i.e., the mig[-i]s/, to secure the
mysterious power which he professes.]
In addition to the practice of medical magic, the J[)e]s/sakk[-i]d/
sometimes resorts to a curious process to extract from the patient's
body the malevolent beings or man/id[-o]s which cause disease. The
method of procedure is as follows: The J[)e]s/sakk[-i]d/ is provided
with four or more tubular bones, consisting of the leg bones of large
birds, each of the thickness of a finger and 4 or 5 inches in length.
After the priest has fasted and chanted prayers for success, he gets
down upon all fours close to the patient and with his mouth near the
affected part. After using the rattle and singing most vociferously to
cause the evil man/id[-o] to take shelter at some particular spot, so
that it may be detected and located by him, he suddenly touches that
place with the end of one of the bones and immediately thereafter
putting the other end into his mouth, as if it were a cigar, strikes it
with the flat hand and sends it apparently down his throat. Then the
second bone is treated in the same manner, as also the third and fourth,
the last one being permitted to protrude from the mouth, when the end is
put against the affected part and sucking is indulged in amid the most
violent writhings and contortions in his endeavors to extract the
man/id[-o]. As this object is supposed to have been reached and
swallowed by the J[)e]s/sakk[-i]d/ he crawls away to a short distance
from the patient and relieves himself of the demon with violent
retchings and apparent suffering. He recovers in a short time, spits out
the bones, and, after directing his patient what further medicine to
swallow, receives his fee and departs. Further description of this
practice will be referred to below and illustrated on Pl. XVIII.
The above manner of disposing of the hollow bones is a clever trick and
not readily detected, and it is only by such acts of jugglery and other
delusions that he maintains his influence and importance among the
credulous.
[Illustration: Fig. 31.--J[)e]s/sakk[-i]d/ curing woman.]
Fig. 31 represents a J[)e]s/sakk[-i]d/ curing a sick woman by sucking
the demon through a bone tube. The pictograph was drawn upon a piece of
birch bark which was carried in the owner's Mid[-e]/ sack, and was
intended to record an event of importance.
No. 1 represents the actor, holding a rattle in hand. Around his head
is an additional circle, denoting quantity (literally, more than an
ordinary amount of knowledge), the short line projecting to the
right indicating the tube used.
No. 2 is the woman operated upon.
[Illustration: Fig. 32.--J[)e]s/sakk[-i]d/ curing man.]
Fig. 32 represents an exhibition by a J[)e]s/sakk[-i]d/, a resident of
White Earth, Minnesota. The priest is shown in No. 1 holding his rattle,
the line extending from his eye to the patient's abdomen signifying that
he has located the demon and is about to begin his exorcism. No. 2 is
the patient lying before the operator.
FOURTH DEGREE.
[Illustration: Fig. 33.--Diagram of Mid[-e]/wig[^a]n of the fourth
degree.]
The Mid[-e]/wig[^a]n, in which this degree is conferred, differs from
the preceding structures by having open doorways in both the northern
and southern walls, about midway between the eastern and western
extremities and opposite to one another. Fig. 33 represents a ground
plan, in which may also be observed the location of each of the four
Mid[-e]/ posts. Fig. 34 shows general view of same structure. A short
distance from the eastern entrance is deposited the sacred stone, beyond
which is an area reserved for the presents to be deposited by an
applicant for initiation. The remaining two-thirds of the space toward
the western door is occupied at regular intervals by four posts, the
first being painted red with a band of green around the top. (Pl. XV,
No. 1.) The second post is red, and has scattered over its surface spots
of white clay to symbolize the sacred m[-i]/gis shell. Upon it is
perched the stuffed skin of an owl--k[)o]-k['o]-k[)o]-[-o]/. (Pl. XV,
No. 2.) The third post is black; but instead of being round is cut
square. (Pl. XV, No. 3.) The fourth post, that nearest the western
extremity, is in the shape of a cross, painted white, with red spots,
excepting the lower half of the trunk, which is squared, the colors upon
the four sides being white on the east, green on the south, red on the
west, and black on the north. (Pl. XV, No. 4.)
[Illustration: Fig. 34.--General view of Mid[-e]/wig[^a]n.]
About 10 paces east of the main entrance, in a direct line between it
and the sweat lodge, is planted a piece of thin board 3 feet high and 6
inches broad, the top of which is cut so as to present a three-lobed
apex, as shown in Fig. 3. The eastern side of this board is painted
green; that facing the Mid[-e]/wig[^a]n red. Near the top is a small
opening, through which the Mid[-e]/ are enabled to peep into the
interior of the sacred structure to observe the angry man/id[-o]s
occupying the structure and opposing the intrusion of anyone not of the
fourth degree.
A cedar tree is planted at each of the outer corners of the
Mid[-e]/wig[^a]n, and about 6 paces away from the northern, western, and
southern entrances a small brush structure is erected, sufficiently
large to admit the body. These structures are termed bears/ nests,
supposed to be points where the Bear Man/id[-o] rested during the
struggle he passed through while fighting with the malevolent
man/id[-o]s within to gain entrance and receive the fourth-degree
initiation. Immediately within and to either side of the east and west
entrances is planted a short post, 5 feet high and 8 inches thick,
painted red upon the side facing the interior and black upon the
reverse, at the base of each being laid a stone about as large as a
human head. These four posts represent the four limbs and feet of the
Bear Man/id[-o], who made the four entrances and forcibly entered and
expelled the evil beings who had opposed him. The fourth-degree Mid[-e]/
post-- the cross--furthermore symbolizes the four days/ struggle at the
four openings or doors in the north, south, east, and west walls of the
structure.
PREPARATION OF CANDIDATE.
Under ordinary circumstances it requires at least one year before a
Mid[-e]/ of the third grade is considered eligible for promotion, and it
is seldom that a candidate can procure the necessary presents within
that period, so that frequently a number of years elapse before any
intimation by a candidate is made to the chief priest that the necessary
requirements can be complied with. The chief reason of this delay is
attributed to the fact that the fee to the officiating priests alone
must equal in value and quantity four times the amount paid at the first
initiation, and as the success in gathering the robes, skins, blankets,
etc., depends upon the candidate's own exertions it will readily appear
why so few ever attain the distinction sought. Should one be so
fortunate, however, as to possess the required articles, he has only to
make known the fact to the chief and assistant Mid[-e]/ priests, when a
meeting is held at the wig/iwam of one of the members and the merits of
the candidate discussed. For this purpose tobacco is furnished by the
candidate. The more valuable and more numerous the presents the more
rapidly will his application be disposed of, and the more certainly will
favorable consideration on it be had. It becomes necessary, as in former
instances of preparation, for the candidate to procure the service of a
renowned Mid[-e]/, in order to acquire new or specially celebrated
remedies or charms. The candidate may also give evidence of his own
proficiency in magic without revealing the secrets of his success or the
course pursued to attain it. The greater the mystery the higher he is
held in esteem even by his jealous confreres.
There is not much to be gained by preparatory instruction for the fourth
degree, the chief claims being a renewal of the ceremony of "shooting
the m[-i]/gis" into the body of the candidate, and enacting or
dramatizing the traditional efforts of the Bear Man/id[-o] in his
endeavor to receive from the Otter the secrets of this grade. One who
succeeds becomes correspondingly powerful in his profession and
therefore more feared by the credulous. His sources of income are
accordingly increased by the greater number of Indians who require his
assistance. Hunters, warriors, and lovers have occasion to call upon
him, and sometimes antidoting charms are sought, when the evil effects
of an enemy's work are to be counteracted.
The instructor receives the visit of the candidate, and upon coming to a
satisfactory agreement concerning the fee to be paid for the service he
prepares his pupil by prompting him as to the part he is to enact during
the initiation and the reasons therefor. The preparation and the merits
of magic compounds are discussed, and the pupil receives instruction in
making effective charms, compounding love powder, etc. This love powder
is held in high esteem, and its composition is held a profound secret,
to be transmitted only when a great fee is paid. It consists of the
following ingredients: Vermilion; powdered snakeroot (Polygala senega,
L.); exiguam particulam sanguinis a puella effusi, quum in primis
menstruis esset; and a piece of ginseng cut from the bifurcation of the
root, and powdered. These are mixed and put into a small buckskin bag.
The preparation is undertaken only after an offering to Ki/tshi
Man/id[-o] of tobacco and a Mid[-e]/ song with rattle accompaniment. The
manner of using this powder will be described under the caption of
"descriptive notes." It differs entirely from the powder employed in
painting the face by one who wishes to attract or fascinate the object
of his or her devotion. The latter is referred to by the Rev. Peter
Jones[16] as follows:
There is a particular kind of charm which they use when they wish to
obtain the object of their affections. It is made of roots and red
ocher. With this they paint their faces, believing it to possess a
power so irresistible as to cause the object of their desire to love
them. But the moment this medicine is taken away and the charm
withdrawn the person who before was almost frantic with love hates
with a perfect hatred.
[Footnote 16: Hist. of the Ojebway Indians. London [1843?], p. 155.]
It is necessary that the candidate take a sweat-bath once each day, for
four successive days, at some time during the autumn months of the year
preceding the year in which the initiation is to occur. This form of
preparation is deemed agreeable to Ki/tshi Man/id[-o], whose favor is
constantly invoked that the candidate may be favored with the powers
supposed to be conferred in the last degree. As spring approaches the
candidate makes occasional presents of tobacco to the chief priest and
his assistants, and when the period of the annual ceremony approaches,
they send out runners to members to solicit their presence, and, if of
the fourth degree, their assistance.
INITIATION OF CANDIDATE.
The candidate removes to the vicinity of the Mid[-e]/wig[^a]n so as to
be able to go through the ceremony of purgation four times before the
day of initiation. The sudatory having been constructed on the usual
site, east of the large structure, he enters it on the morning of the
fifth day preceding the initiation and after taking a sweat-bath he is
joined by the preceptor, when both proceed to the four entrances of the
Mid[-e]/wig[^a]n and deposit at each a small offering of tobacco. This
procedure is followed on the second and third days, also, but upon the
fourth the presents are also carried along and deposited at the
entrances, where they are received by assistants and suspended from the
rafters of the interior. On the evening of the last day, the chief and
officiating priests visit the candidate and his preceptor, in the
sweat-lodge, when ceremonial smoking is indulged in followed by the
recitation of Mid[-e]/ chants. The following (Pl. XVI, A) is a
reproduction of the chant taught to and recited by the candidate. The
original was obtained from an old mnemonic chart in use at Mille Lacs,
Minnesota, in the year 1825, which in turn had been copied from a record
in the possession of a Mid[-e]/ priest at La Pointe, Wisconsin. Many of
the words are of an older form than those in use at the present day.
Each line may be repeated ad libitum.
[Illustration]
Ni-ka/-ni-na/, ni-ka/-ni-na/, ni-ka/-ni-na/,
I am the Nika/ni, I am the Nika/ni, I am the Nika/ni,
man/-i-d[-o] wig/-i-wam win/-di-ge/-un.
I am going into the sacred lodge.
[The speaker compares himself to the Bear Man/ido, and as such is
represented at the entrance of the Mid[-e]/wig[^a]n.]
[Illustration]
Ni-ka/-ni-na/, ni-ka/-ni-na/, ni-ka/-ni-na/,
I am the Nika/ni, I am the Nika/ni, I am the Nika/ni,
ni-kan/-gi-nun/-da w['e]-m[)i]-d[)u]k/.
I "suppose" you hear me.
[The lines from the ear denotes hearing; the words are addressed to
his auditors.]
[Illustration]
W[^a]/, he-wa/-ke-wa ke-w[^a]/, he-wa/-ke-w[^a]/, w[^a]/.
He said, he said.
[Signifies that Ki/tshi Man/id[-o], who is seen with the voice lines
issuing from the mouth, and who promised the Ani/shin[^a]/b[-e]g
"life," that they might always live.]
[Illustration]
Rest. A ceremonial smoke is now indulged in.
[Illustration]
We/-shki-nun/-do-ni-ne/, ke-nosh/-ki-nun/-do-ni-ne/.
This is the first time you hear it.
[The lines of hearing are again shown; the words refer to the first
time this is chanted as it is an intimation that the singer is to be
advanced to the higher grade of the Mid[-e]/wiwin.]
[Illustration]
Hwe/-na-ni-ka he-na/, he-n[-o]/ mi-t[-e]/-wi[n]-wi[n]/
gi/-ga-wa/-pi-no-d[-o]n/.
You laugh, you laugh at the "grand medicine."
[The arms are directed towards Ki/tshi Man/id[-o], the creator of
the sacred rite; the words refer to those who are ignorant of the
Mid[-e]/wiwin and its teachings.]
[Illustration]
Nun-te/-ma-ne/, h[-e]/, wi/-na-nun/-te-ma-ne/ ki/-pi-nan/.
I hear, but they hear it not.
[The speaker intimates that he realizes the importance of the
Mid[-e]/ rite, but the uninitiated do not.]
[Illustration]
Pe/-ne-s[)u]i/-a ke/-ke-kwi/-yan.
I am sitting like a sparrow-hawk.
[The singer is sitting upright, and is watchful, like a hawk
watching for its prey. He is ready to observe, and to acquire,
everything that may transpire in the Mid[-e]/ structure.]
Upon the conclusion of the chant, the assembled Mid[-e]/ smoke and
review the manner of procedure for the morrow's ceremony, and when these
details have been settled they disperse, to return to their wig/iwams,
or to visit Mid[-e]/ who may have come from distant settlements.
Early on the day of his initiation the candidate returns to the sudatory
to await the coming of his preceptor. The gifts of tobacco are divided
into parcels which may thus be easily distributed at the proper time,
and as soon as the officiating priests have arrived, and seated
themselves, the candidate produces some tobacco of which all present
take a pipeful, when a ceremonial smoke-offering is made to Ki/tshi
Man/id[-o]. The candidate then takes his mid[-e]/ drum and sings a song
of his own composition, or one which he may have purchased from his
preceptor, or some Mid[-e]/ priest. The following is a reproduction of
an old mnemonic song which the owner, Sikas/sig[)e], had received from
his father who in turn had obtained it at La Pointe, Wisconsin, about
the year 1800. The words are archaic to a great extent, and they
furthermore differ from the modern language on account of the manner in
which they are pronounced in chanting, which peculiarity has been
faithfully followed below. The pictographic characters are reproduced in
Pl. XVI, B. As usual, the several lines are sung ad libitum, repetition
depending entirely upon the feelings of the singer.
[Illustration]
Hin/-to-n[^a]-ga-ne/ o-sa-ga-tsh[-i]/-w[-e]d o-do/-zhi-t[-o]n/.
The sun is coming up, that makes my dish.
[The dish signifies the feast to be made by the singer. The zigzag
lines across the dish denote the sacred character of the feast. The
upper lines are the arm holding the vessel.]
[Illustration]
Man/-i-d[-o] i/-ya-n[-e]/, ish/-ko-te/-wi-wa/-we-yan/.
My spirit is on fire.
[The horizontal lines across the leg signify magic power of
traversing space. The short lines below the foot denote flames,
i.e., magic influence obtained by swiftness of communication with
the man/id[-o]s.]
[Illustration]
Ko/tshi-h[^a]-ya-n[-e]/, n[-e]/,
ish/-ki-to/-ya-ni/, nin-do/-we-h[-e]/, wi/-a-we-yan/.
I want to try you, I am of fire.
[The zigzag lines diverging from the mouth signify voice, singing;
the apex upon the head superior knowledge, by means of which the
singer wishes to try his Mid[-e]/ sack upon his hearer, to give
evidence of the power of his influence.]
[Illustration]
A pause. Ceremonial smoking is indulged in, after which the chant is
continued.
[Illustration]
Ni-m[-i]/-ga-sim/-ma man/-i-d[-o], sa-ko/-tshi-na/.
My m[-i]/gis spirit, that is why I am stronger than you.
[The three spots denote the three times the singer has received the
m[-i]/gis by being shot; it is because this spirit is within him
that he is more powerful than those upon the outside of the wigiwam
who hear him.]
[Illustration]
M[-i]/-ga-ye/-nin en/-dy-[^a]n, ya/, h[-o]/, ya/, man/-i-d[-o]/-ya.
That is the way I feel, spirit.
[The speaker is filled with joy at his power, the m[-i]/gis within
him, shown by the spot upon the body, making him confident.]
[Illustration]
Ya-g[-o]/-sha-h[-i]/, n[^a]/, ha/, ha/,
Ya-g[-o]/-sha-hi/, man/-i-d[-o]-w[-i]/-y[)i]n.
I am stronger than you, spirit that you are.
[He feels more powerful, from having received three times the
m[-i]/gis, than the evil spirit who antagonizes his progress in
advancement.]
Upon the completion of this preliminary by the candidate, the priests
emerge from the wig/iwam and fall in line according to their official
status, when the candidate and preceptor gather up the parcels of
tobacco and place themselves at the head of the column and start toward
the eastern entrance of the Mid[-e]/wig[^a]n. As they approach the lone
post, or board, the candidate halts, when the priests continue to chant
and drum upon the Mid[-e]/ drum. The chief Mid[-e]/ then advances to the
board and peeps through the orifice near the top to view malevolent
man/id[-o]s occupying the interior, who are antagonistic to the entrance
of a stranger. This spot is assumed to represent the resting place or
"nest," from which the Bear Man/id[-o] viewed the evil spirits during
the time of his initiation by the Otter. The evil spirits within are
crouching upon the floor, one behind the other and facing the east, the
first being Mi-shi/-bi-shi/--the panther; the second, Me-shi/-k[)e]--the
turtle; the third, kwin/-go-[^a]/-g[)i]--the big wolverine; the fourth,
w[^a]/-g[)u]sh--the fox; the fifth, ma-in/-g[)u]n--the wolf; and the
sixth, ma-kwa/--the bear. They are the ones who endeavor to counteract
or destroy the good wrought by the rites of the Mid[-e]/wiwin, and only
by the aid of the good man/id[-o]s can they be driven from the
Mid[-e]/wig[^a]n so as to permit a candidate to enter and receive the
benefits of the degree. The second Mid[-e]/ then views the group of
malevolent beings, after which the third, and lastly the fourth priest
looks through the orifice. They then advise the presentation by the
candidate of tobacco at that point to invoke the best efforts of the
Mid[-e]/ Man/id[-o]s in his behalf.
It is asserted that all of the malevolent man/id[-o]s who occupied and
surrounded the preceding degree structures have now assembled about this
fourth degree of the Mid[-e]/wig[^a]n to make a final effort against the
admission and advancement of the candidate: therefore he impersonates
the good Bear Man/id[-o], and is obliged to follow a similar course in
approaching from his present position the entrance of the structure.
Upon hands and knees he slowly crawls toward the main entrance, when a
wailing voice is heard in the east which sounds like the word h[-a][n]/,
prolonged in a monotone. This is ge/-gi-si/-bi-ga/-ne-d[^a]t man/id[-o].
His bones are heard rattling as he approaches; he wields his bow and
arrow; his long hair streaming in the air, and his body, covered with
m[-i]/gis shells from the salt sea, from which he has emerged to aid in
the expulsion of the opposing spirits. This being the information given
to the candidate he assumes and personates the character of the
man/id[-o] referred to, and being given a bow and four arrows, and under
the guidance of his preceptor, he proceeds toward the main entrance of
the structure while the officiating priests enter and station themselves
within the door facing the west. The preceptor carries the remaining
parcels of tobacco, and when the candidate arrives near the door he
makes four movements with his bow and arrow toward the interior, as if
shooting, the last time sending an arrow within, upon which the grinning
spirits are forced to retreat toward the other end of the inclosure. The
candidate then rushes in at the main entrance, and upon emerging at the
south suddenly turns and again employs his bow and arrow four times
toward the crowd of evil man/id[-o]s, who have rushed toward him during
the interval that he was within. At the last gesture of shooting into
the inclosure, he sends forward an arrow, deposits a parcel of tobacco
and crouches to rest at the so-called "bear's nest." During this period
of repose the Mid[-e]/ priests continue to drum and sing. Then the
candidate approaches the southern door again, on all fours, and the
moment he arrives there he rises and is hurried through the inclosure to
emerge at the west, where he turns suddenly, and imitating the manner of
shooting arrows into the group of angry man/id[-o]s within, he at the
fourth movement lets fly an arrow and gets down into the western "bear's
nest." After a short interval he again approaches the door, crawling
forward on his hands and knees until he reaches the entrance, where he
leaves a present of tobacco and is hastened through the inclosure to
emerge at the northern door, where he again turns suddenly upon the
angry spirits, and after making threatening movements toward them, at
the fourth menace he sends an arrow among them. The spirits are now
greatly annoyed by the magic power possessed by the candidate and the
assistance rendered by the Mid[-e]/ Man/id[-o]s, so that they are
compelled to seek safety in flight. The candidate is resting in the
northern "bear's nest," and as he again crawls toward the
Mid[-e]/wig[^a]n, on hands and knees, he deposits another gift of a
parcel of tobacco, then rises and is hurried through the interior to
emerge at the entrance door, where he turns around, and seeing but a few
angry man/id[-o]s remaining, he takes his last arrow and aiming it at
them makes four threatening gestures toward them, at the last sending
the arrow into the structure, which puts to flight all opposition on the
part of this host of man/id[-o]s. The path is now clear, and after he
deposits another gift of tobacco at the door he is led within, and the
preceptor receives the bow and deposits it with the remaining tobacco
upon the pile of blankets and robes that have by this time been removed
from the rafters and laid upon the ground midway between the sacred
Mid[-e]/ stone and the first Mid[-e]/ post.
The chief Mid[-e]/ priest then takes charge of the candidate, saying:
Mi/-a-shi/-gwa wi-ka/-we-a/-kwa-m[)u]s-sin/-n[)u]k.
Now is the time [to take] the path that has no end
M[-i]/-a-shi/-gwa wi-kan/-do-we-[^a]n/
Now is the time I shall inform you [of]
mi/-ga-[-i]/-zhid wen/- dzhi-bi-m[^a]/-dis.
that which I was told the reason I live.
To this the second Mid[-e]/ priest remarks to the candidate,
Wa/-shi-g[^a]n/-do-we-an/ mi-gai/-i-n[)o]k/ wa/-ka-no/-shi-dzin--which
freely translated signifies: "The reason I now advise you is that you
may heed him when he speaks to you." The candidate is then led around
the interior of the inclosure, the assistant Mid[-e]/ fall in line of
march and are followed by all the others present, excepting the
musicians. During the circuit, which is performed slowly, the chief
Mid[-e]/ drums upon the Mid[-e]/ drum and chants. The following,
reproduced from the original, on Pl. XVII, B, consists of a number of
archaic words, some of which are furthermore different from the spoken
language on account of their being chanted, and meaningless syllables
introduced to prolong certain accentuated notes. Each line and stanza
may be repeated ad libitum.
[Illustration]
Man/-i-d[-o], h[-e]/, n[-e]/-y[-e]/, man/-i-d[-o], h[-e]/, n[-e]/,
y[-e]/, [-e]n/-da-na/-bi-y[)e]n wen/-d[-o]-bi/-y[)e]n.
A spirit, a spirit, you who sit there, who sit there.
[The singer makes a spirit of the candidate by thus giving him new
life, by again shooting into his body the sacred m[-i]gis. The disk
is the dish for feast of spirits in the dzhibai/
mid[-e]/wig[^a]n--"Ghost Lodge," the arms reaching towards it
denoting the spirits who take food therefrom. The signification is
that the candidate will be enabled to invoke and commune with the
spirits of departed Mid[-e]/, and to learn of hidden powers.]
[Illustration]
He/-ha-wa/-ni, y[-e]/, he/-ha-wa/-ni, y[-e]/,
na/-bi-nesh/-ga-na/-bi, h[-i]/, h[-e]/.
[These words were chanted, while the following are those as spoken,
apart from the music.]
[^A]-wan/-[-o]-de/-no-w[)i]n n[-i]/-bi-d[)e]sh/-ka-w[)i]n
un/-de-no/-w[)i]n.
The fog wind goes from place to place whence the wind blows.
[The reason of the representation of a human form was not
satisfactorily explained. The preceptor felt confident, however,
that it signified a man/[-i]d[-o] who controls the fog, one
different from one of the a-na/-mi-ki/, or Thunderers, who would
be shown by the figure of an eagle, or a hawk, when it would also
denote the thunder, and perhaps lightning, neither of which occurs
in connection with the fog.]
[Illustration]
Rest.
[Illustration]
Man/-i-d[-o]/-we ni/-mi-nan/ ku-ni/-ne man-to/-ke ni/-mi-ne/.
I who acknowledge you to be a spirit, and am dying.
[The figure is an outline of the Mid[-e]/wig[^a]n with the sacred
Mid[-e]/ stone indicated within, as also another spot to signify
the place occupied by a sick person. The waving lines above and
beneath the oblong square are magic lines, and indicate magic or
supernatural power. The singer compares the candidate to a sick man
who is seeking life by having shot into his body the m[-i]/gis.]
[Illustration]
Ga-kwe/-in-n[^a]n/ tshi-ha/-g[)e]-n[^a]/ ma-kwa/ ni-go/-tshi-ni/.
I am trying you who are the bear.
[The Mid[-e]/ who is chanting is shown in the figure; his eyes are
looking into the candidate's heart. The lines from the mouth are
also shown as denoting speech, directed to his hearer. The horns
are a representation of the manner of indicating superior powers.]
[Illustration]
P[)i]-n[-e]/-si ka/-ka-g[-i]/-wai-yan/ wen/-dzhi man/-i-d[-o]/wid.
The bird, the crow bird's skin is the reason why I am a spirit.
[Although the crow is mentioned, the Thunder-bird (eagle) is
delineated. The signification of the phrase is, that the speaker
is equal in power to a man/id[-o], at the time of using the Mid[-e]/
sack--which is of such a skin.]
[Illustration]
Tshin-gwe/-wi-he/-na n[-e]/, ka[n]/, tshi-w[^a]/-ba-ku-n[-e]t/.
The sound of the Thunder is the white bear of fire.
[The head is, in this instance, symbolical of the white bear
man/id[-o]; the short lines below it denoting flame radiating from
the body, the eyes also looking with penetrating gaze, as indicated
by the double waving lines from each eye. The white bear man/id[-o]
is one of the most powerful man/id[-o]s, and is so recognized.]
By the time this chant is completed the head of the procession reaches
the point of departure, just within the eastern door, and all of the
members return to their seats, only the four officiating Mid[-e]/
remaining with the candidate and his preceptor. To search further that
no malevolent man/id[-o]s may remain lurking within the
Mid[-e]/wig[^a]n, the chief priests lead the candidate in a zigzag
manner to the western door, and back again to the east. In this way the
path leads past the side of the Mid[-e]/ stone, then right oblique to
the north of the heap of presents, thence left oblique to the south of
the first-degree post, then passing the second on the north, and so on
until the last post is reached, around which the course continues, and
back in a similar serpentine manner to the eastern door. The candidate
is then led to the blankets, upon which he seats himself, the four
officiating priests placing themselves before him, the preceptor
standing back near the first of the four degree posts.
The Mid[-e]/ priest of the fourth rank or place in order of precedence
approaches the kneeling candidate and in a manner similar to that which
has already been described shoots into his breast the m[-i]/gis; the
third, second and first Mid[-e]/ follow in like manner, the last named
alone shooting his m[-i]/gis into the candidate's forehead, upon which
he falls forward, spits out a m[-i]/gis shell which he had previously
secreted in his mouth, and upon the priests rubbing upon his back and
limbs their Mid[-e]/ sacks he recovers and resumes his sitting posture.
The officiating priests retire to either side of the inclosure to find
seats, when the newly received member arises and with the assistance of
the preceptor distributes the remaining parcels of tobacco, and lastly
the blankets, robes, and other gifts. He then begins at the southeastern
angle of the inclosure to return thanks for admission, places both hands
upon the first person, and as he moves them downward over his hair says:
Mi-gw[)e]tsh/ ga-o/-shi-t[-o]/-[)i]n bi-m[^a]/-d[)i]-s[)i]-win--"Thanks,
for giving to me life." The Mid[-e]/ addressed bows his head and
responds, hau/, [-e][n]/,--yes when the newly admitted member steps back
one pace, clasps his hands and inclines his head to the front. This
movement is continued until all present have been thanked, after which
he takes a seat in the southeastern corner of the inclosure.
A curious ceremony then takes place in which all the Mid[-e]/ on one
side of the inclosure arise and approach those upon the other, each
grasping his Mid[-e]/ sack and selecting a victim pretends to shoot into
his body the m[-i]/gis, whereupon the Mid[-e]/ so shot falls over, and
after a brief attack of gagging and retching pretends to gain relief by
spitting out of his mouth a m[-i]/gis shell. This is held upon the left
palm, and as the opposing party retreat to their seats, the side which
has just been subjected to the attack moves rapidly around among one
another as if dancing, but simply giving rapid utterance to the word
h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/, h[)o]/, and showing the
m[-i]/gis to everybody present, after which they place the flat hands
quickly to the mouth and pretend again to swallow their respective
shells. The members of this party then similarly attack their opponents,
who submit to similar treatment and go through like movements in
exhibiting the m[-i]/gis, which they again swallow. When quiet has been
restored, and after a ceremonial smoke has been indulged in, the
candidate sings, or chants, the production being either his own
composition or that of some other person from whom it has been
purchased. The chant presented herewith was obtained from Sikas/sig[)e],
who had received it in turn from his father when the latter was chief
priest of the Mid[-e]/wiwin at Mille Lacs, Minnesota. The pictographic
characters are reproduced on Pl. XVII, A, and the musical notation,
which is also presented, was obtained during the period of my
preliminary instruction. The phraseology of the chant, of which each
line and verse is repeated ad libitum as the singer may be inspired,
is as follows:
[Illustration]
Do-n[^a]/-ga-n[-i]/, Na/-wa-kwe/ in-do/-shi-t[-o]n/,
do-n[^a]/-ga-n[-i]/.
My dish, At noon I make it, my dish.
[The singer refers to the feast which he gives to the Mid[-e]/ for
admitting him into the Mid[-e]/wiwin.]
[Music: 266_1]
Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni,
Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni;
Na-/kwa-w[-e]/, In-do-shi-t[-o]n Donagani, Donaga-ni,
Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni.
[Illustration: Plate XVII.
Mnemonic Songs.]
[Illustration]
Man/-[-i]-d[-o]/ i-yan-n[-i]/, Esh-ko/-te nin/-do-we/-yo-w[)i]n/,
I am such a spirit, My body is made of fire.
[His power reaches to the sky, i.e., he has power to invoke the aid
of Ki/tshi Man/id[-o]. The four degrees which he has received are
indicated by the four short lines at the tip of the hand.]
[Music: 267_1]
Ma/ni-d[-o]-i-ya-ni, Ma/ni-d[-o]-i-ya-ni, Ma/ni-d[-o]-i-ya-ni,
Ma/ni-d[-o]-i-ya- ni, Ma/ni-d[-o]-i-ya-ni; Esh/ko-te nin-do we-yo-win,
Manid[-o]iya-ni, Ma/ni-d[-o]-i-ya-ni,
Ma/ni-d[-o]-i-ya-ni, Ma/ni-d[-o]-i-ya-ni.
[Illustration]
K[)o]/-tshi-hai/-o-n[-i]/, Esh-ko/-te wa-ni/-y[-o].
I have tried it, My body is of fire.
[He likens himself to the Bear Man/id[-o], and has like power by
virtue of his m[-i]/gis, which is shown below the lines running
downward from the mouth. He is represented as standing in the
Mid[-e]/wig[^a]n--where his feet rest.]
[Music: 267_2]
Ko/tshi-hai/o-ni, Ko/tshi-hai/o-ni, Ko/tshi-hai/o-ni,
Ko/tshihai/oni, Ko/tshi-hai/o-ni, Ko/tshi-hai/o-ni,
Ko/tshi-hai/o-ni, Ko/tshi-hai/o-ni, Esh/kote/wani/yo,
Ko/tshihaioni. Ko/tshihai/oni, Kotshihaioni, h[)e]/[-o], h[)e]/[-o].
[Illustration]
Pause. An offering of smoke is made to Ki/tshi Man/id[-o].
[Illustration]
Ni-m[-i]/-gi-s[)i]m/ man/-i-d[-o]/-we, hw[-e]/, h[-e]/,
Sha/-go-dzh[)i]/-hi-na/.
My m[-i]/gis spirit,
I overpower death with.
[His body is covered with m[-i]/gis as shown by the short lines
radiating from the sides, and by this power he is enabled to
overcome death.]
[Music: 268_1]
Nimegasi mani d[-o]-w[-e], hw[-e], h[-e],
Nimegasi mani d[-o]- w[-e], hw[-e], h[-e],
Shagodzhihinani-mega-si,
Manido-w[-e], hw[-e], h[-e].
Ni-me-ga-si-ma-ni-d[-o]-w[-e], hw[-e], h[-e].
[Illustration]
Ni/-ka-ni/ nin-man/-e-d[-o]/-we-ya/.
Ya/-ho-ya/ man/-i-d[-o]/-wa nin-da/-ho-ha/.
That is the way with me, spirit that I am.
[The hand shows how he casts the m[-i]/gis forward into the person
requiring life. He has fourfold power, i.e., he has received the
m[-i]/gis four times himself and is thus enabled to infuse into the
person requiring it.]
[Music: 268_2]
Ni/-ga-ne/ nin ma/ni-d[-o]/we ya Ni/-ga-ne/ nin ma/ni-d[-o]/we ya,
Ya/ho-ya/ ma/nid[-o]-we,
Nin/doh[-o]ha ni/gane, ma/ni-d[-o]-we, ya, h[-e].
[Illustration]
[-E]-kotsh/-i-na/-ha,
[-E]-kotsh/-ha man/-i-d[-o]/ hwe-do/-w[-i].
I hang it,
I hang up the Spirit sack.
[After using his Mid[-e]/ sack he hangs it against the wall of the
Mid[-e]/wig[^a]n, as is usually done during the ceremonial of
initiation.]
[Music: 269_1]
E-ko/tshi-na-ha, E-ko/tshi-na-ha, E-ko/tshi-na-ha, E-ko/-tshi-na-ha,
E-ko/-tshi-na-ha, E-ki/-tshi-ma/-ni-d[-o]/ hwe-do-wi, E-ko/tshi-na-ha,
E-ko/tshi-na-ha, E-ko/tshi-na-ha, h[)e]/a.
[Illustration]
He/-a-wi-non/-dam-a/-ni,
Man/-i-d[-o]/ mi-de/-wi-he/
ne/-ma-da/-wi-dzig/.
Let them hear,
Mid[-e]/ spirit, those who are sitting around.
[He invokes Ki/tshi Man/id[-o] to make his auditors understand his
power.]
[Music: 269_2]
He-a-wi-non/-da-ma-ni h[-e], He-a-wi-nonda-ma-ni h[-e];
He/-a-wi-non-da-ma-ni h[-e], He/-a-wi-non-da-ma-ni h[-e];
Manidomid[-e]wi h[-e], Nemadawi dzhig,
Heawinondamani h[-e], h[-e], h[-e].
[Illustration]
He/-a-we-na/ ni/-we-d[-o]/,
Man/-i-d[-o]/ we-a-n[-i]/
Ni/-ka-n[-a]/ ni/-na-n[-a]/.
He who is sleeping,
The Spirit, I bring him, a kinsman.
[In the employment of his powers he resorts to the help of Ki/tshi
Man/id[-o]--his kinsman or Mid[-e]/ colleague.]
[Music: 270_1]
He-a-we-na-ne-we-d[-o], h[-o], He-a-we-na-ne-we-d[-o], h[-o],
He-a-we-na-ne-we-d[-o], h[-o], He-a-we-na-ne-we-d[-o], h[-o];
Ma/-ni-d[-o]-we-a-ni ni-ka-na ni-ka-na, h[-o], h[-o].
[Illustration]
Man/-i-d[-o]/ we-a-n[-i]/
Esh-ke/-ta we/-a-n[)i]/ man/-i-d[-o]/ we/-a-n[)i]/.
I am a spirit,
Fire is my spirit body.
[The hand reaches to the earth to grasp fire, showing his ability
to do so without injury and illustrating in this manner his
supernatural power.]
[Music: 270_2]
Ma/ni-d[-o]/wi-a-ni h[-e], Ma/ni-d[-o]/wi-a-ni h[-e],
Ma/-ni-d[-o]/-wi-a-ni h[-e], Ma/-ni-d[-o]/-wi-a-ni h[-e],
Ma/-ni-d[-o]/wi-a-ni h[-e]; Esh/kato/weani h[-e],
Ma/nid[-o]/wiani h[-e], Ma/nid[-o]/wia-ni h[-e].
[Illustration]
Ai-ya/-swa-k[)i]t-te/, h[-e]/, he/,
He/-[-a]/ se-w[-i]/-kit-te/, h[-e]/, h[-e]/
Na-se/-ma-g[)o]t/ nin-d[-e]/.
It is leaning,
My heart breathes.
[The phrase refers to the m[-i]/gis within his heart. The short
radiating lines indicate the magic power of the shell.]
[Music: 271_1]
He/-a-si-wi-kit-te h[-e], He/-a-si-wi-kit-te h[-e],
He/a-si-wikit-te h[-e], He/a-si-wi-kit-te h[-e],
Na/simagot nin/de h[-e], He/-a-si-wi-kit-te h[-e],
He/-a-si-wi-kit-te h[-e], He/-a-si-wi-kit-te h[-e]/,
He/a-si-wi-kitte h[-e].
[Illustration]
Rest, or pause, after which dancing accompanies the remainder of the
song.
[Illustration]
Ni-ka/-nin-ko/-tshi/-ha ni/-ka-na
Ni-ka/-na-nin-ko/-tshi-ha.
Mid[-e]/ friends, I am trying, Mid[-e]/ friends, Mid[-e]/ friends,
I am trying.
[His hand and arm crossed by lines to denote magic power, in
reaching to grasp more than four degrees have given him; he has
in view a fifth, or its equivalent.]
[Music: 271_2]
Ni/-ka-ni ko/tshiha Ni/ka-ni ha, Ni/-ka-ni ko/tshini Ni/-ka-ni
ha, Ni/-ka-ni ko/-tshi-ha Ni/-ka-ni ha.
[Illustration]
Hi/-ne-na-wa/ ni-be/-i-d[-o]n/ ni-di/-na.
I hold that which I brought, and told him.
[The singer is holding the m[-i]/gis and refers to his having its
power, which he desires Ki/tshi Man/id[-o] to augment.]
[Music: 272_1]
He-ne-na-wa-ni-bei-d[-o]n, He-ne-na-wa-ni-bei-d[-o]n,
He-ne-na-wa-ni-bei-d[-o]n, He-ne-na-wa-ni-bei-d[-o]n.
[Illustration]
Ye/-we-ni/-mi-d[-e]/, hwa/, da/, Ke-wa/-shi-mi-d[-e]/, h[)i]-a,
hw[-e]/, Ye/-we-ni/-mi-d[-e]?
Who is this grand Mid[-e]/? You have not much grand medicine.
Who is the Mid[-e]/?
[The first line, when used with the music, is
a/-we-nin-o/-au-mid[-e]/. The whole phrase refers to boasters,
who have not received the proper initiations which they profess.
The figure is covered with m[-i]/gis shells, as shown by the short
lines attached to the body.]
[Music: 272_2]
Ye-we-ni-mi-d[-e] hwa, da. Ke-wa-shi-mi-d[-e] h[)i]a, hw[-e],
Ye-we-ni-mi-d[-e] hwa, da. Ke-wa-shi-mi-d[-e] h[)i]a, hwe.
Ye-we-ni-mi-d[-e], Ye-we-ni-mi-d[-e] hwa, da.
[Illustration]
Nai/-a-na-wi/ na-ma/, ha/, Wa-na/-he-ne-ni-wa/, ha/,
O/-ta-be-we-ni/, m[-e]/, h[-e]/.
I can not reach it,
Only when I go round the Mide/wig[^a]n;
I can not reach it from where I sit.
[The m[-i]/gis attached to the arrow signifies its swift and certain
power and effect. The first line of the phrase, when spoken, is
nin-na/-na-wi-nan/.]
[Music: 273_1]
Nai-a-na-wi-na-ma ha, Nai-a-na-wi-na-ma ha,
Nai-a-na-wi-na-ma ha, Nai-a-na-wi-na-ma ha,
Wa-na-he-ne-ni-wa ha, O-ta-be-we-ni-me ha.
[Illustration]
Ai-y[-a]/ ha/-na-wi/-na-ma/.
I can not strike him.
[The speaker is weeping because he can not see immediate prospects
for further advancement in the acquisition of power. The broken ring
upon his breast is the place upon which he was shot with the
m[-i]/gis.]
[Music: 273_2]
Ai-ya-ha-na-wi-na-ma, Ai-ya-ha-na-wi-na-ma,
Ai-ya-ha-na-wi-na-ma, Ai-ya-ha-na-wi-na--ma,
h[)e][-o], h[)e][-o], h[)e][-o].
The following musical notation presents accurately the range of notes
employed by the preceptor. The peculiarity of Mid[-e]/ songs lies in the
fact that each person has his own individual series of notes which
correspond to the number of syllables in the phrase and add thereto
meaningless words to prolong the effect. When a song is taught, the
words are the chief and most important part, the musical rendering of a
second person may be so different from that of the person from whom he
learns it as to be unrecognizable without the words. Another fact which
often presents itself is the absence of time and measure, which prevents
any reduction to notation by full bars; e.g., one or two bars may appear
to consist of four quarter notes or a sufficient number of quarters and
eighths to complete such bars, but the succeeding one may consist of an
additional quarter, or perhaps two, thus destroying all semblance of
rythmic continuity. This peculiarity is not so common in dancing music,
in which the instruments of percussion are employed to assist regularity
and to accord with the steps made by the dancers, or vice versa.
In some of the songs presented in this paper the bars have been omitted
for the reasons presented above. The peculiarity of the songs as
rendered by the preceptor is thus more plainly indicated.
When the chant is ended the ushers, who are appointed by the chief
Mid[-e]/, leave the inclosure to bring in the vessels of food. This is
furnished by the newly elected member and is prepared by his female
relatives and friends. The kettles and dishes of food are borne around
four times, so that each one present may have the opportunity of eating
sufficiently. Smoking and conversation relating to the Mid[-e]/wiwin may
then be continued until toward sunset, when, upon an intimation from the
chief Mid[-e]/, the members quietly retire, leaving the structure by the
western door. All personal property is removed, and upon the following
day everybody departs.
DESCRIPTIVE NOTES.
The amount of influence wielded by Mid[-e]/ generally, and particularly
such as have received four degrees, is beyond belief. The rite of the
Mid[-e]/wiwin is deemed equivalent to a religion--as that term is
commonly understood by intelligent people--and is believed to elevate
such a Mid[-e]/ to the nearest possible approach to the reputed
character of Mi/nab[-o]/zho, and to place within his reach the
supernatural power of invoking and communing with Ki/tshi Man/id[-o]
himself.
By reference to Pl. III, A, No. 98, it will be observed that the human
figure is specially marked with very pronounced indications of m[-i]/gis
spots upon the head, the extremities, and more particularly the breast.
These are placed where the m[-i]gis was "shot" into the Mid[-e]/, and
the functions of the several parts are therefore believed to be greatly
augmented. All the spots are united by a line to denote unity and
harmony of action in the exercise of power.
The m[-i]/gis, typical of the fourth degree, consists of small pieces of
deer horn, covered with red paint on one end and green upon the other.
Sometimes but one color is employed for the entire object. The form is
shown on Pl. XI, No. 6. No. 2, upon the same plate, represents a shell,
used as a m[-i]/gis, observed at White Earth.
Figs. 5-11, on Pl. XV, present several forms of painting mid[-e]/ posts,
as practiced by the several societies in Minnesota. Each society claims
to preserve the ancient method. The cross, shown in No. 7, bears the
typical colors--red and green--upon the upper half, while the lower post
is square and colored white on the east, green on the south, red on the
west, and black on the north. The Mid[-e]/ explain the signification of
the colors as follows: White represents the east, the source of light
and the direction from which the sacred m[-i]/gis came; green,
sha/man[-o] the southern one, refers to the source of the rains, the
direction from which the Thunderers come in the spring, they who
revivify the earth; red refers to the land of the setting sun, the abode
of the shadows or the dead; and north being black, because that is the
direction from which come cold, hunger, and disease.
The words of the Mid[-e]/ priest alluding to "the path that has no end"
refer to the future course and conduct of the candidate for the last
degree, as well as to the possibility of attaining unlimited powers in
magic, and is pictorially designated upon the chart on Pl. III, A, at
No. 99. The path is devious and beset with temptations, but by strict
adherence to the principles of the Mid[-e]/wiwin the Mid[-e]/ may reach
the goal and become the superior of his confr[`e]res, designated
Mi-ni/-si-n[-o]/-shkwe, "he who lives on the island."
A Mid[-e]/-W[^a]b[)e]n[-o]/ of this degree is dreaded on account of his
extraordinary power of inflicting injury, causing misfortune, etc., and
most remarkable tales are extant concerning his astounding performances
with fire.
The following performance is said to have occurred at White Earth,
Minnesota, in the presence of a large gathering of Indians and mixed
bloods. Two small wig/iwams were erected, about 50 paces from each
other, and after the W[^a]b[)e]n[-o]/ had crawled into one of them his
disparagers built around each of them a continuous heap of brush and
firewood, which were then kindled. When the blaze was at its height all
became hushed for a moment, and presently the W[^a]b[)e]n[-o]/ called to
the crowd that he had transferred himself to the other wig/iwam and
immediately, to their profound astonishment, crawled forth unharmed.
This is but an example of the numerous and marvelous abilities with
which the W[^a]b[)e]n[-o]/ of the higher grade is accredited.
The special pretensions claimed by the Mid[-e]-W[^a]b[)e]n[-o]/ have
already been mentioned, but an account of the properties and manner of
using the "love powder" may here be appropriate. This powder--the
composition of which has been given--is generally used by the owner to
accomplish results desired by the applicant. It is carried in a small
bag made of buckskin or cloth, which the W[^a]b[)e]n[-o]/ carefully
deposits within his Mid[-e]/ sack, but which is transferred to another
sack of like size and loaned to the applicant, for a valuable
consideration.
During a recent visit to one of the reservations in Minnesota, I had
occasion to confer with a Catholic missionary regarding some of the
peculiar medical practices of the Indians, and the implements and other
accessories employed in connection with their profession. He related the
following incident as having but a short time previously come under his
own personal observation:
One of the members of his church, a Norwegian, sixty-two years of age,
and a widower, had for the last preceding year been considered by most
of the residents as demented. The missionary himself had observed his
erratic and frequently irrational conduct, and was impressed with the
probable truth of the prevailing rumor. One morning, however, as the
missionary was seated in his study, he was surprised to receive a very
early call, and upon invitation his visitor took a seat and explained
the object of his visit. He said that for the last year he had been so
disturbed in his peace of mind that he now came to seek advice. He was
fully aware of the common report respecting his conduct, but was utterly
unable to control himself, and attributed the cause of his unfortunate
condition to an occurrence of the year before. Upon waking one morning
his thoughts were unwillingly concentrated upon an Indian woman with
whom he had no personal acquaintance whatever, and, notwithstanding the
absurdity of the impression, he was unable to cast it aside. After
breakfast he was, by some inexplicable influence, compelled to call upon
her, and to introduce himself, and although he expected to be able to
avoid repeating the visit, he never had sufficient control over himself
to resist lurking in the vicinity of her habitation.
Upon his return home after the first visit he discovered lying upon the
floor under his bed, a Mid[-e]/ sack which contained some small parcels
with which he was unfamiliar, but was afterward told that one of them
consisted of "love powder." He stated that he had grown children, and
the idea of marrying again was out of the question, not only on their
account but because he was now too old. The missionary reasoned with him
and suggested a course of procedure, the result of which had not been
learned when the incident was related.
Jugglery of another kind, to which allusion has before been made, is
also attributed to the highest class of J[)e]s/sakk[-i]d/. Several years
ago the following account was related to Col. Garrick Mallery, U.S.
Army, and myself, and as Col. Mallery subsequently read a paper before
the Anthropological Society of Washington, District of Columbia, in
which the account was mentioned, I quote his words:
Paul Beaulieu, an Ojibwa of mixed blood, present interpreter
at White Earth Agency, Minnesota, gave me his experience with a
J[)e]s/sakk[-i]d/, at Leech Lake, Minnesota, about the year 1858. The
reports of his wonderful performances had reached the agency, and as
Beaulieu had no faith in jugglers, he offered to wager $100, a large
sum, then and there, against goods of equal value, that the juggler
could not perform satisfactorily one of the tricks of his repertoire
to be selected by him (Beaulieu) in the presence of himself and a
committee of his friends. The J[)e]s/sakk[^a]n/--or J[)e]s/sakk[-i]d/
lodge--was then erected. The framework of vertical poles, inclined to
the center, was filled in with interlaced twigs covered with blankets
and birch-bark from the ground to the top, leaving an upper orifice of
about a foot in diameter for the ingress and egress of spirits and the
objects to be mentioned, but not large enough for the passage of a
man's body. At one side of the lower wrapping a flap was left for the
entrance of the J[)e]s/sakk[-i]d/.
A committee of twelve was selected to see that no communication was
possible between the J[)e]s/sakk[-i]d/ and confederates. These were
reliable people, one of them the Episcopal clergyman of the
reservation. The spectators were several hundred in number, but they
stood off, not being allowed to approach.
The J[)e]s/sakk[-i]d/ then removed his clothing, until nothing
remained but the breech-cloth. Beaulieu took a rope (selected by
himself for the purpose) and first tied and knotted one end about the
juggler's ankles; his knees were then securely tied together, next the
wrists, after which the arms were passed over the knees and a billet
of wood passed through under the knees, thus securing and keeping the
arms down motionless. The rope was then passed around the neck, again
and again, each time tied and knotted, so as to bring the face down
upon the knees. A flat river-stone, of black color--which was the
J[)e]s/sakk[-i]d/'s ma/nid[-o] or amulet--was left lying upon his
thighs.
The J[)e]s/sakk[-i]d/ was then carried to the lodge and placed inside
upon a mat on the ground, and the flap covering was restored so as to
completely hide him from view.
Immediately loud, thumping noises were heard, and the framework began
to sway from side to side with great violence; whereupon the clergyman
remarked that this was the work of the Evil One and 'it was no place
for him,' so he left and did not see the end. After a few minutes of
violent movements and swayings of the lodge accompanied by loud
inarticulate noises, the motions gradually ceased when the voice of
the juggler was heard, telling Beaulieu to go to the house of a
friend, near by, and get the rope. Now, Beaulieu, suspecting some joke
was to be played upon him, directed the committee to be very careful
not to permit any one to approach while he went for the rope, which he
found at the place indicated, still tied exactly as he had placed it
about the neck and extremities of the J[)e]s/sakk[-i]d/. He
immediately returned, laid it down before the spectators, and
requested of the J[)e]s/sakk[-i]d/ to be allowed to look at him, which
was granted, but with the understanding that Beaulieu was not to touch
him.
When the covering was pulled aside, the J[)e]s/sakk[-i]d/ sat within
the lodge, contentedly smoking his pipe, with no other object in sight
than the black stone m['a]nid[-o]. Beaulieu paid his wager of $100.
An exhibition of similar pretended powers, also for a wager, was
announced a short time after, at Yellow Medicine, Minnesota, to be
given in the presence of a number of Army people, but at the threat of
the Grand Medicine Man of the Leech Lake bands, who probably objected
to interference with his lucrative monopoly, the event did not take
place and bets were declared off.
Col. Mallery obtained further information, of a similar kind from
various persons on the Bad River Reservation, and at Bayfield,
Wisconsin. All of these he considered to be mere variants of a class of
performances which were reported by the colonists of New England and the
first French missionaries in Canada as early as 1613, where the general
designation of "The Sorcerers" was applied to the whole body of Indians
on the Ottawa River. These reports, it must be remembered, however,
applied only to the numerous tribes of the Algonkian linguistic family
among which the alleged practices existed; though neighboring tribes of
other linguistic groups were no doubt familiar with them, just as the
Winnebago, Omaha, and other allied tribes, profess to have "Medicine
Societies," the secrets of which they claim to have obtained from tribes
located east of their own habitat, that practiced the peculiar ceremony
of "shooting small shells" (i.e., the m[-i]/gis of the Ojibwa) into the
candidate.
In Pl. XVIII is shown a J[)e]s/sakk[-i]d/ extracting sickness by sucking
through bone tubes.
[Illustration: Plate XVIII
J[)e]s/akk[-i]d/ Removing Disease.]
DZHIBAI/ MID[-E]/WIG[^A]N, OR "GHOST LODGE."
A structure erected by Indians for any purpose whatever, is now
generally designated a lodge, in which sense the term is applied in
connection with the word dzhibai/--ghost, or more appropriately
shadow--in the above caption. This lodge is constructed in a form
similar to that of the Mid[-e]/wig[^a]n, but its greatest diameter
extends north and south instead of east and west. Further reference will
be made to this in describing another method of conferring the
initiation of the first degree of the Mid[-e]/wiwin. This distinction is
attained by first becoming a member of the so-called "Ghost Society," in
the manner and for the reason following:
After the birth of a male child it is customary to invite the friends of
the family to a feast, designating at the same time a Mid[-e]/ to serve
as godfather and to dedicate the child to some special pursuit in life.
The Mid[-e]/ is governed in his decision by visions, and it thus
sometimes happens that the child is dedicated to the "Grand Medicine,"
i.e., he is to be prepared to enter the society of the Mid[-e]/. In such
a case the parents prepare him by procuring a good preceptor, and gather
together robes, blankets, and other gifts to be presented at initiation.
Should this son die before the age of puberty, before which period it is
not customary to admit any one into the society, the father paints his
own face as before described, viz, red, with a green stripe diagonally
across the face from left to right, as in Pl. VI, No. 4, or red with two
short horizontal parallel bars in green upon the forehead as in Pl. VI,
No. 5, and announces to the chief Mid[-e]/ priest his intention of
becoming himself a member of the "Ghost Society" and his readiness to
receive the first degree of the Mid[-e]/wiwin, as a substitute for his
deceased son. Other members of the mourner's family blacken the face,
as shown on Pl. VII, No. 5.
In due time a council of Mid[-e]/ priests is called, who visit the
wig/iwam of the mourner, where they partake of a feast, and the subject
of initiation is discussed. This wig/iwam is situated south and east of
the Mid[-e]/wig[^a]n, as shown in Fig. 35, which illustration is a
reproduction of a drawing made by Sikas/sig[)e].
[Illustration: Fig. 35.--Indian diagram of ghost lodge.]
The following is an explanation of the several characters:
No. 1 represents the wig/iwam of the mourner, which has been erected
in the vicinity of the Mid[-e]/wig[^a]n, until after the ceremony of
initiation.
No. 2 is the path supposed to be taken by the shadow (spirit) of the
deceased; it leads westward to the Dzhibai/ Mid[-e]/wig[^a]n;
literally, shadow-spirit wig/iwam.
No. 3, 4, 5, and 6, designate the places where the spirit plucks the
fruits referred to--respectively the strawberry, the blueberry, the
June cherries, and the plum.
No. 7 designates the form and location of the Dzhihai/
Mid[-e]/wig[^a]n. The central spot is the place of the dish of food
for Dzhibai/ Man/id[-o]--the good spirit--and the smaller spots
around the interior of the inclosure are places for the deposit of
dishes for the other Mid[-e]/ spirits who have left this earth.
No. 8 is the path which is taken by the candidate when going from his
wig/iwam to the Mid[-e]/wig[^a]n.
No. 9 indicates the place of the sweat-lodge, resorted to at other
periods of initiation.
No. 10 is the Mid[-e]/wig[^a]n in which the ceremony is conducted at
the proper time.
It is stated that in former times the Ghost Lodge was erected west of
the location of the mourner's wig/iwam, but for a long time this
practice has been discontinued. The tradition relating to the Spirit's
progress is communicated orally, while the dramatic representation is
confined to placing the dishes of food in the Mid[-e]/wig[^a]n, which is
selected as a fitting and appropriate substitute during the night
preceding the initiation.
This custom, as it was practiced, consisted of carrying from the
mourner's wig/iwam to the Ghost Lodge the dishes of food for the spirits
of departed Mid[-e]/ to enjoy a feast, during the time that the Mid[-e]/
priests were partaking of one. A large dish was placed in the center of
the structure by the mourner, from which the supreme Mid[-e]/ spirit was
to eat. Dishes are now carried to the Mid[-e]/wig[^a]n, as stated above.
The chief officiating Mid[-e]/ then instructs the father of the deceased
boy the manner in which he is to dress and proceed, as symbolizing the
course pursued by the spirit of the son on the way to the spirit world.
The instructions are carried out, as far as possible, with the exception
of going to an imaginary Ghost Lodge, as he proceeds only to the
Mid[-e]/wig[^a]n and deposits the articles enumerated below. He is told
to take one pair of bear-skin moccasins, one pair of wolf-skin, and one
pair of birds/ skins, in addition to those which he wears upon his feet;
these are to be carried to the structure in which the Mid[-e]/ spirits
are feasting, walking barefooted, picking a strawberry from a plant on
the right of the path and a blueberry from a bush on the left, plucking
June cherries from a tree on the right and plums on the left. He is then
to hasten toward the Ghost Lodge, which is covered with m[-i]/gis, and
to deposit the fruit and the moccasins; these will be used by his son's
spirit in traveling the road of the dead after the spirits have
completed their feast and reception of him. While the candidate is on
his mission to the Ghost Lodge (for the time being represented by the
Mid[-e]/wig[^a]n) the assemblage in the wig/iwam chant the following for
the mourner: Yan/-i-ma-tsha/, yan/-i-ma-tsha/, ha/, yan/-i-ma-tsha/
yan/-i-ma-tsha/ ha/, yu/-te-no-win/ g[-e]/, h[-e]/ nin-de/-so-ne/--"I am
going away, I am going away, I am going away, to the village I
walk"--i.e., the village of the dead.
The person who desires to receive initiation into the Mid[-e]/wig[^a]n,
under such circumstances, impersonates Minab[-o]/zho, as he is believed
to have penetrated the country of the abode of shadows, or
ne/-ba-g[-i]/-zis--"land of the sleeping sun." He, it is said, did this
to destroy the "Ghost Gambler" and to liberate the many victims who had
fallen into his power. To be enabled to traverse this dark and dismal
path, he borrowed of K[)o]-ko/-k[)o]-[-o]/--the owl--his eyes, and
received also the services of w[-e]/-we-t[-e]/-si-w[)u]g--the firefly,
both of which were sent back to the earth upon the completion of his
journey. By referring to Pl. III, A, the reference to this myth will be
observed as pictorially represented in Nos. 110 to 114. No. 110 is the
Mid[-e]/wig[^a]n from which the traveler has to visit the Dzhibai/
Mid[-e]/wig[^a]n (No. 112) in the west. No. 113, represented as
K[)o]-ko/-k[)o]-[-o]/--the owl--whose eyes enabled M[-i]/nab[-o]/zho to
follow the path of the dead (No. 114); the owl skin Mid[-e]/ sack is
also sometimes used by Mid[-e]/ priests who have received their first
degree in this wise. The V-shaped characters within the circle at No.
111 denote the presence of spirits at the Ghost Lodge, to which
reference has been made.
The presents which had been gathered as a gift or fee for the deceased
are now produced and placed in order for transportation to the
Mid[-e]/wig[^a]n, early on the following morning.
The Mid[-e]/ priests then depart, but on the next morning several of
them make their appearance to assist in clearing the Mid[-e]/wig[^a]n of
the dishes which had been left there over night, and to carry thither
the robes, blankets, and other presents, and suspend them from the
rafters. Upon their return to the candidate's wig/iwam, the Mid[-e]/
priests gather, and after the candidate starts to lead the procession
toward the Mid[-e]/wig[^a]n, the priests fall in in single file, and all
move forward, the Mid[-e]/ priests chanting the following words
repeatedly, viz: Ki-e/-ne-kwo-t[^a]/ ki-e/-ne-kwo-t[^a]/, ha/, ha/, ha/,
n[-o]s e/wi-e/, h[-e]/, ki/-na-ka/-ta-m[)u]n/ do-n[^a]/-gan--"I also,
I also, my father, leave you my dish."
This is sung for the deceased, who is supposed to bequeath to his father
his dish, or other articles the names of which are sometimes added.
The procession continues toward and into the Mid[-e]/wig[^a]n, passing
around the interior by the left side toward the west, north, and east to
a point opposite the space usually reserved for the deposit of goods,
where the candidate turns to the right and stands in the middle of the
inclosure, where he now faces the Mid[-e]/ post in the west. The members
who had not joined the procession, but who had been awaiting its
arrival, now resume their seats, and those who accompanied the candidate
also locate themselves as they desire, when the officiating priests
begin the ceremony as described in connection with the initiation for
the first degree after the candidate has been turned over to the chief
by the preceptor.
Sometimes the mother of one who had been so dedicated to the
Mid[-e]/wiwin is taken into that society, particularly when the father
is absent or dead.
INITIATION BY SUBSTITUTION.
It sometimes happens that a sick person can not be successfully treated
by the Mid[-e]/, especially in the wig/iwam of the patient, when it
becomes necessary for the latter to be carried to the Mid[-e]/wig[^a]n
and the services of the society to be held. This course is particularly
followed when the sick person or the family can furnish a fee equivalent
to the gift required for initiation under ordinary circumstances.
It is believed, under such conditions, that the evil man/id[-o]s can be
expelled from the body only in the sacred structure, at which place
alone the presence of Ki/tshi Man/id[-o] may be felt, after invocation,
and in return for his aid in prolonging the life of the patient the
latter promises his future existence to be devoted to the practice and
teachings of the Mid[-e]/wiwin. Before proceeding further, however, it
is necessary to describe the method pursued by the Mid[-e]/ priest.
The first administrations may consist of mashki/kiwab[-u][n]/, or
medicine broth, this being the prescription of the Mid[-e]/ in the
capacity of mashki/kike/win[)i]/n[)i], or herbalist, during which
medication he resorts to incantation and exorcism, accompanying his song
by liberal use of the rattle. As an illustration of the songs used at
this period of the illness, the following is presented, the mnemonic
characters being reproduced on Pl. XVI, C. The singing is monotonous and
doleful, though at times it becomes animated and discordant.
[Illustration]
In/-do-n[^a]-g[^a]t in-da/-kwo-nan
That which I live upon has been put on this dish by the spirit.
[Ki/tshi Man/id[-o] provides the speaker with the necessary food for
the maintenance of life. The dish, or feast, is shown by the
concentric rings, the spirit's arm is just below it.]
[Illustration]
Mo/-ki-yan tshik/-ko-min/.
I bring life to the people.
[The speaker, as the impersonator of the sacred Otter, brings life.
The Otter is just emerging from the surface of the water, as he
emerged from the great salt sea before the [^A]ni/shi-n[^a]/beg,
after having been instructed by Mi/nab[-o]/zho to carry life to
them.]
[Illustration]
Ni/-no-m[-u]n/ mash-ki/-ki
I can also take medicine from the lodge, or the earth
[The Mid[-e]/'s arm is reaching down to extract magic remedies from
the earth. The four spots indicate the remedies, while the square
figure denotes a hole in the ground.]
[Illustration]
Rest. During this interval the Mid[-e]/'s thoughts dwell upon the
sacred character of the work in which he is engaged.
[Illustration]
Ni/-nin-d[-e]/ in/-dai-yo/.
It is all in my heart, the life.
[The concentric circles indicates the m[-i]/gis, life, within the
heart, the former showing radiating lines to denote its magic
power.]
[Illustration]
M/bi-mo/-se-an-k[)i]nk/.
The spirit saw me and sent me medicine from above.
[The figure is that of Ki/tshi Man/id[-o], who granted power to the
speaker.]
[Illustration]
D[-o]n/-de-na mi-t[)i]z/-k[)u]nk.
It is also on the trees, that from which I take life.
[The tree bears "medicine" which the speaker has at his command,
and is enabled to use.]
When the ordinary course of treatment fails to relieve the patient the
fact is made known to the Mid[-e]/ priests and he is consequently taken
to the Mid[-e]/wig[^a]n and laid upon blankets so that part of his body
may rest against the sacred mid[-e]/ stone. Associate Mid[-e]/ then
attend, in consultation, with the Mid[-e]/-in-chief, the other members
present occupying seats around the walls of the structure.
The accompanying lecture is then addressed to the sick person, viz:
Mi-shosh/-y[^a]-gwa/ ga/-a-nin-nan/ gi/-de-w[-e]n/-du-n[)u]n
ne/-tun-ga/-da-da-we/-in man/-i-d[-o]m[-i]/-gis.
Kit/-ti-m[^a]/-g[)i]-si [-e]/-ni-dau/-[^a]-ya-we/-y[)i]n
o-ma/-e-n[^a]/-sa-ba-b[)i]t b[-i]-[)i]-sha/-gaban/-d[)e]-a
gi-bi/-sha-ban-da/-[)e]t na-p[)i]sh-k[^a]-tshi-d[)o]sh
ke/-a-y[-u]/-[)i]n-ki-go g[)o]t-t[^a]-s[-o]-n[)e]n/,
mi/-a-shi/-gwa-g[-o]-d[)i]n/-na-w[^a]t dzhi-ma/-di-a-kad/-d[)o]-y[-o]n
bi-m[^a]-di-si-w[)i]n/.
The following is a free translation of the above:
The time of which I spoke to you has now arrived, and you may deem it
necessary to first borrow the sacred m[-i]/gis. Who are you that comes
here as a supplicant? Sit down opposite to me, where I can see you and
speak to you, and fix your attention upon me, while you receive life
you must not permit your thoughts to dwell upon your present
condition, but to support yourself against falling into despondency.
Now we are ready to try him; now we are ready to initiate him.
The reference to borrowing a m[-i]/gis signifies that the patient may
have this mysterious power "shot into his body" where he lies upon the
ground and before he has arrived at the place where candidates are
properly initiated; this, because of his inability to walk round the
inclosure.
The last sentence is spoken to the assisting Mid[-e]/. The following
song is sung, the mnemonic characters pertaining thereto being
reproduced on Pl. XVI, D.
[Illustration]
O-da/-pi-n[)u]ng/-mung o[^a]/-ki-wen/-dzhi man/-i-d[-o]
we/-an-[)i]-win/-zhi-gu-s[^a]n/.
We are going to take the sacred medicine out of the ground.
[The speaker refers to himself and the assistants as resorting
to remedies adopted after consultation, the efficiency thereof
depending upon their combined prayers. The arm is represented as
reaching for a remedy which is surrounded by lines denoting soil.]
[Illustration]
We-a/-ki man/-i-d[-o] we-an-gw[)i]s/.
The ground is why I am a spirit, my son.
[The lower horizontal line is the earth, while the magic power which
he possesses is designated by short vertical wavy lines which reach
his body.]
[Illustration]
Rest.
[Illustration]
Nish/-u-we-ni-mi/-qu nish/-u-we-ni-mi/-qu we/-gi ma/-[)o]-dzhig/.
The spirits have pity; the spirits have pity on me.
[The Mid[-e]/ is supplicating the Mid[-e]/ spirits for aid in his
wishes to cure the sick.]
[Illustration]
Kish/-u-we-ni-mi/-qu ki/-shi/-g[)u]ng don/-dzhi-wa/-wa-m[)i]k.
The spirits have pity on me; from on high I see you.
[The sky is shown by the upper curved lines, beneath which the
Mid[-e]/ is raising his arm in supplication.]
[Illustration]
Man/-i-d[-o]/-[^a] ni/-o.
My body is a spirit.
[The Mid[-e]/ likens himself to the Bear Man/id[-o], the magic
powers of which are shown by the lines across the body and short
strokes upon the back.]
[Illustration]
Pi-ne/-si-wi-[^a]n/ ke-ke/-u-wi-an/.
A little bird I am: I am the hawk.
[Like the thunderer, he penetrates the sky in search of power and
influence.]
[Illustration]
Man/-i-d[-o]/ nu/-tu wa/-kan.
Let us hear the spirit.
[The Ki/tshi Man/id[-o] is believed to make known his presence, and
all are enjoined to listen for such intimation.]
[Illustration]
Ka/-nun-ta/-wa man/-i-d[-o]/ wi/-da-ku-[-e]/, h[-e]/, ki/-a-ha-m[-i]/.
You might hear that he is a spirit.
[The line on the top of the head signifies the person to be a
superior being.]
[Illustration]
Ka/-ke-na gus-s[^a]/ o/-mi-si/-n[-i]/ na/-[-e]n.
I am afraid of all, that is why I am in trouble.
[The Mid[-e]/ fears that life can not be prolonged because the evil
man/id[-o]s do not appear to leave the body of the sick person. The
arm is shown reaching for m[-i]/gis, or life, the strength of the
speaker's, having himself received it four times, does not appear
to be of any avail.]
Should the patient continue to show decided symptoms of increased
illness, the singing or the use of the rattle is continued until life is
extinct, and no other ceremony is attempted; but if he is no worse after
the preliminary course of treatment, or shows any improvement, the first
attendant Mid[-e]/ changes his songs to those of a more boastful
character. The first of these is as follows, chanted repeatedly and in a
monotonous manner, viz:
A/-si-na/-bi-hu/-ya, a-si/-na/-b-hu/-ya.
I have changed my looks, I have changed my looks.
[This refers to the appearance of the Mid[-e]/ stone which it is
believed absorbs some of the disease and assumes a change of color.]
Nish/-a-we/n[-i]/, h[-u]/, g[-u]/, mi-d[-e]/, wug,
a-ne/-ma-b[-i]/-tshig.
The Mid[-e]/ have pity on me, those who are sitting around, and those
who are sitting from us.
[The last line refers to those Mid[-e]/ who are sitting, though
absent from the Mid[-e]/wig[^a]n.]
The following illustrates the musical rendering:
[Music: 285_1]
A-si-na-bi-h[)u]-i-ya, A-si-na-bi-h[)u]-i-ya,
A-si-na-bi-h[)u]-i-ya h[)i]a, A-si-na-bi-h[)u]-i-ya,
A-si-na-bi-h[)u]-i-ya h[)i]a.
[Music: 285_2]
Nish-a-wi-in-hu g[-u], O-ko-mi-d[-e]-wog h[-e],
A-ne-ma-bi-tshig h[-e], Nishawiinhu g[-u],
O-ko-mi-d[-e]-wog h[-e], Nish-a-wi-ni-hu g[)u]
O-ko-mi-d[-e]-wog h[-e].
As the patient continues to improve the song of the Mid[-e]/ becomes
more expressive of his confidence in his own abilities and importance.
The following is an example in illustration, viz:
Ni-ne/-ta-we-h[-e]/ wa-w[^a]/-b[^a]-ma/ man/-i-d[-o],
wa-w[^a]/-b[^a]-ma/.
[I am the only one who sees the spirit, who sees the spirit.]
Nin/-da-n[-i]-w[)i]-a, nin/-da-n[-i]/-w[)i]-a.
I surpass him, I surpass him.
[The speaker overcomes the malevolent man/id[-o] and causes him to
take flight.]
Na/-sa-ni-n[-e]n/-di-ya[n] a-we/-si-y[)o]k/ no-gwe/-no/-w[)o]k.
See how I act, beasts I shoot on the wing.
[The signification of this is, that he "shoots at them as they fly,"
referring to the man/id[-o]s as they escape from the body.]
The following is the musical notation of the above, viz:
[Music: 285_3]
Ni-ne-ta-we-h[-e] wa-w[^a]/b[^a]-ma man-i-d[-o]
wa-w[^a]/-b[^a]-ma man-i-d[-o],
Ni-ne-ta-we-h[-e] wa-w[^a]/-b[^a]-ma man-i-d[-o],
wa-w[^a]/-b[^a]-ma man-i-d[-o].
[Music: 286_1]
Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a,
Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a,
Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, h[-o].
[Music: 286_2]
Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya,
Awasiy[-o]k, Nogwenow[-o]k.
If the patient becomes strong enough to walk round the inclosure he is
led to the western end and seated upon a blanket, where he is initiated.
If not, the m[-i]/gis is "shot into his body" as he reclines against the
sacred stone, after which a substitute is selected from among the
Mid[-e]/ present, who takes his place and goes through the remainder of
the initiation for him. Before proceeding upon either course, however,
the chief attendant Mid[-e]/ announces his readiness in the following
manner: Mi/-o-shi/-gwa, wi-kwod/-gi-o-w[)o]g/
ga-m[^a]/-dzhi-a-ka/-d[)u]ng bi-m[^a]-di-si-w[)i]n/--"Now we are ready
to escape from this and to begin to watch life." This signifies his
desire to escape from his present procedure and to advance to another
course of action, to the exercise of the power of giving life by
transferring the sacred m[-i]/gis.
The remainder of the ceremony is then conducted as in the manner
described as pertains to the first degree of the Mid[-e]/wiwin.
SUPPLEMENTARY NOTES.
PICTOGRAPHY.
Before concluding, it may be of interest to refer in some detail to
several subjects mentioned in the preceding pages. The mnemonic songs
are in nearly every instance incised upon birch bark by means of a
sharp-pointed piece of bone or a nail. The inner surface of the bark is
generally selected because it is softer than the reverse. Bark for such
purposes is peeled from the trunk during the spring months. On the right
hand upper corner of Pl. XIX is reproduced a portion of a mnemonic song
showing characters as thus drawn. The specimen was obtained at White
Earth, and the entire song is presented on Pl. XVI, C. A piece of bark
obtained at Red Lake, and known to have been incised more than seventy
years ago, is shown on the right lower corner of Pl. XIX. The drawings
are upon the outer surface and are remarkably deep and distinct. The
left hand specimen is from the last named locality, and of the same
period, and presents pictographs drawn upon the inner surface.
[Illustration: Plate XIX.
Sacred Birch Bark Records.]
In a majority of songs the characters are drawn so as to be read from
left to right, in some from right to left, and occasionally one is found
to combine both styles, being truly boustrophic. Specimens have been
obtained upon which the characters were drawn around and near the margin
of an oblong piece of bark, thus appearing in the form of an irregular
circle.
The pictographic delineation of ideas is found to exist chiefly among
the shamans, hunters, and travelers of the Ojibwa, and there does not
appear to be a recognized system by which the work of any one person is
fully intelligible to another. A record may be recognized as pertaining
to the Mid[-e]/ ceremonies, as a song used when hunting plants, etc.;
but it would be impossible for one totally unfamiliar with the record to
state positively whether the initial character was at the left or the
right hand. The figures are more than simply mnemonic; they are
ideographic, and frequently possess additional interest from the fact
that several ideas are expressed in combination. Col. Garrick Mallery,
U.S. Army, in a paper entitled "Recently Discovered Algonkian
Pictographs," read before the American Association for the Advancement
of Science, at Cleveland, 1888, expressed this fact in the following
words:
It is desirable to explain the mode of using the Mid[-e]/ and other
bark records of the Ojibwa and also those of other Algonkian tribes
to be mentioned in this paper. The comparison made by Dr. E. B. Tylor
of the pictorial alphabet to teach children "A was an archer," etc.,
is not strictly appropriate in this case. The devices are not only
mnemonic, but are also ideographic and descriptive. They are not
merely invented to express or memorize the subject, but are evolved
therefrom. To persons acquainted with secret societies a good
comparison for the charts or rolls would be what is called the
tressel board of the Masonic order, which is printed and published and
publicly exposed without exhibiting any of the secrets of the order,
yet is not only significant, but useful to the esoteric in assistance
to their memory as to degrees and details of ceremony.
A more general mode of explaining the so-called symbolism is by a
suggestion that the charts of the order or the song of a myth should
be likened to the popular illustrated poems and songs lately published
in Harper's Magazine for instance, "Sally in our Alley," where every
stanza has an appropriate illustration. Now, suppose that the text was
obliterated forever, indeed the art of reading lost, the illustrations
remaining, as also the memory to many persons of the ballad. The
illustrations kept in order would supply always the order of the
stanzas and also the general subject-matter of each particular stanza
and the latter would be a reminder of the words. This is what the
rolls of birch bark do to the initiated Ojibwa, and what Schoolcraft
pretended in some cases to show, but what for actual understanding
requires that all the vocables of the actual songs and charges of the
initiation should be recorded and translated. This involves not only
profound linguistic study, but the revelation of all the mysteries.
In other instances the literation in the aboriginal language of the
nonesoteric songs and stories and their translation is necessary to
comprehend the devices by which they are memorized rather than
symbolized. Nevertheless, long usage has induced some degree of
ideography and symbolism.
[Illustration: Plate XX.
Sacred Bark Scroll and Contents.]
On Pl. XX are presented illustrations of several articles found in a
Mid[-e]/ sack which had been delivered to the Catholic priest at Red
Lake over seventy years ago, when the owner professed Christianity and
forever renounced (at least verbally) his pagan profession. The
information given below was obtained from Mid[-e]/ priests at the above
locality. They are possessed of like articles, being members of the same
society to which the late owners of the relics belonged. The first is a
birch-bark roll, the ends of which were slit into short strips, so as to
curl in toward the middle to prevent the escaping of the contents. The
upper figure is that of the Thunder god, with waving lines extending
forward from the eyes, denoting the power of peering into futurity. This
character has suggested to several Mid[-e]/ priests that the owner might
have been a Mid[-e]/-J[)e]s/sakk[-i]d/. This belief is supported by the
actual practice pursued by this class of priests when marking their
personal effects. The lower figure is that of a buffalo, as is apparent
from the presence of the hump. Curiously enough both eyes are drawn upon
one side of the head, a practice not often followed by Indian artists.
The upper of the four small figures is a small package, folded,
consisting of the inner sheet of birch-bark and resembling paper both in
consistence and color. Upon the upper fold is the outline of the Thunder
bird. The next two objects represent small boxes made of pine wood,
painted or stained red and black. They were empty when received, but
were no doubt used to hold sacred objects. The lowest figure of the four
consists of a bundle of three small bags of cotton wrapped with a strip
of blue cloth. The bags contain, respectively, love powder, hunter's
medicine--in this instance red ocher and powdered arbor vitae
leaves--and another powder of a brownish color, with which is mixed a
small quantity of ground medicinal plants.
The roll of birch-bark containing these relics inclosed also the skin of
a small rodent (Spermophilus sp.?) but in a torn and moth-eaten
condition. This was used by the owner for purposes unknown to those who
were consulted upon the subject. It is frequently, if not generally,
impossible to ascertain the use of most of the fetiches and other sacred
objects contained in Mid[-e]/ sacks of unknown ownership, as each priest
adopts his own line of practice, based upon a variety of reasons,
chiefly the nature of his fasting dreams.
Fancy sometimes leads an individual to prepare medicine sticks that are
of curious shape or bear designs of odd form copied after something of
European origin, as exemplified in the specimen illustrated on. Pl. XXI,
Nos. 1 and 2, showing both the obverse and reverse. The specimen is made
of ash wood and measures about ten inches in length. On the obverse
side, besides the figures of man/-id[-o]s, such as the Thunder bird, the
serpent, and the tortoise, there is the outline of the sun, spots copied
from playing cards, etc.; upon the reverse appear two spread hands, a
bird, and a building, from the top of which floats the American flag.
This specimen was found among the effects of a Mid[-e]/ who died at
Leech Lake, Minnesota, a few years ago, together with effigies and other
relics already mentioned in another part of this paper.
MUSIC.
In addition to the examples of Indian music that have been given,
especially the songs of shamans, it may be of interest to add a few
remarks concerning the several varieties of songs or chants. Songs
employed as an accompaniment to dances are known to almost all the
members of the tribe, so that their rendition is nearly always the same.
Such songs are not used in connection with mnemonic characters, as there
are, in most instances, no words or phrases recited, but simply a
continued repetition of meaningless words or syllables. The notes are
thus rhythmically accentuated, often accompanied by beats upon the drum
and the steps of the dancers.
An example of another variety of songs, or rather chants, is presented
in connection with the reception of the candidate by the Mid[-e]/ priest
upon his entrance into the Mid[-e]/wig[^a]n of the first degree. In this
instance words are chanted, but the musical rendition differs with the
individual, each Mid[-e]/ chanting notes of his own, according to his
choice or musical ability. There is no set formula, and such songs, even
if taught to others, are soon distorted by being sung according to the
taste or ability of the singer. The musical rendering of the words and
phrases relating to the signification of mnemonic characters depends
upon the ability and inspired condition of the singer; and as each
Mid[-e]/ priest usually invents and prepares his own songs, whether for
ceremonial purposes, medicine hunting, exorcism, or any other use, he
may frequently be unable to sing them twice in exactly the same manner.
Love songs and war songs, being of general use, are always sung in the
same style of notation.
The emotions are fully expressed in the musical rendering of the several
classes of songs, which are, with few exceptions, in a minor key.
Dancing and war songs are always in quick time, the latter frequently
becoming extraordinarily animated and boisterous as the participants
become more and more excited.
Mid[-e]/ and other like songs are always more or less monotonous, though
they are sometimes rather impressive, especially if delivered by one
sufficiently emotional and possessed of a good voice. Some of the
Mid[-e]/ priests employ few notes, not exceeding a range of five, for
all songs, while others frequently cover the octave, terminating with a
final note lower still.
The statement has been made that one Mid[-e]/ is unable either to recite
or sing the proper phrase pertaining to the mnemonic characters of a
song belonging to another Mid[-e]/ unless specially instructed. The
representation of an object may refer to a variety of ideas of a
similar, though not identical, character. The picture of a bear may
signify the Bear man/id[-o] as one of the guardians of the society; it
may pertain to the fact that the singer impersonates that man/id[-o];
exorcism of the malevolent bear spirit may be thus claimed; or it may
relate to the desired capture of the animal, as when drawn to insure
success for the hunter. An Indian is slow to acquire the exact
phraseology, which is always sung or chanted, of mnemonic songs recited
to him by a Mid[-e]/ preceptor.
[Illustration: Plate XXI.
Mid[-e]/ Relics from Leech Lake.]
An exact reproduction is implicitly believed to be necessary, as
otherwise the value of the formula would be impaired, or perhaps even
totally destroyed. It frequently happens, therefore, that although an
Indian candidate for admission into the M[-i]d[-e]/wiwin may already
have prepared songs in imitation of those from which he was instructed,
he may either as yet be unable to sing perfectly the phrases relating
thereto, or decline to do so because of a want of confidence. Under such
circumstances the interpretation of a record is far from satisfactory,
each character being explained simply objectively, the true import being
intentionally or unavoidably omitted. An Ojibwa named "Little
Frenchman," living at Red Lake, had received almost continuous
instruction for three or four years, and although he was a willing and
valuable assistant in other matters pertaining to the subject under
consideration, he was not sufficiently familiar with some of his
preceptor's songs to fully explain them. A few examples of such mnemonic
songs are presented in illustration, and for comparison with such as
have already been recorded. In each instance the Indian's interpretation
of the character is given first, the notes in brackets being supplied in
further explanation. Pl. XXII, A, is reproduced from a birch-bark song;
the incised lines are sharp and clear, while the drawing in general is
of a superior character. The record is drawn so as to be read from right
to left.
[Illustration]
From whence I sit.
[The singer is seated, as the lines indicate contact with the
surface beneath, though the latter is not shown. The short line
extending from the mouth indicates voice, and probably signifies,
in this instance, singing.]
[Illustration]
The big tree in the center of the earth.
[It is not known whether or not this relates to the first
destruction of the earth, when Mi/nab[-o]/zho escaped by climbing a
tree which continued to grow and to protrude above the surface of
the flood. One Mid[-e]/ thought it related to a particular medicinal
tree which was held in estimation beyond all others, and thus
represented as the chief of the earth.]
[Illustration]
I will float down the fast running stream.
[Strangely enough, progress by water is here designated by
footprints instead of using the outline of a canoe. The etymology of
the Ojibwa word used in this connection may suggest footprints, as
in the Delaware language one word for river signifies "water road,"
when in accordance therewith "footprints" would be in perfect
harmony with the general idea.]
[Illustration]
The place that is feared I inhabit, the swift-running stream I
inhabit.
[The circular line above the Mid[-e]/ denotes obscurity, i.e., he is
hidden from view and represents himself as powerful and terrible to
his enemies as the water monster.]
[Illustration]
You who speak to me.
[Illustration]
I have long horns.
[The Mid[-e]/ likens himself to the water monster, one of the
malevolent serpent man/id[-o]s who antagonize all good, as beliefs
and practices of the Mid[-e]/wiwin.]
[Illustration]
A rest or pause.
[Illustration]
I, seeing, follow your example.
[Illustration]
You see my body, you see my body, you see my nails are worn off in
grasping the stone.
[The Bear man/id[-o] is represented as the type now assumed by the
Mid[-e]/. He has a stone within his grasp, from which magic remedies
are extracted.]
[Illustration]
You, to whom I am speaking.
[A powerful Man/id[-o]/, the panther, is in an inclosure and to him
the Mid[-e]/ addresses his request.]
[Illustration]
I am swimming--floating--down smoothly.
[The two pairs of serpentine lines indicate the river banks, while
the character between them is the Otter, here personated by the
Mid[-e]/.]
[Illustration]
Bars denoting a pause.
[Illustration]
I have finished my drum.
[The Mid[-e]/ is shown holding a Mid[-e]/ drum which he is making
for use in a ceremony.]
[Illustration]
My body is like unto you.
[The m[-i]/gis shell, the symbol of purity and the Mid[-e]/wiwin.]
[Illustration]
Hear me, you who are talking to me!
[The speaker extends his arms to the right and left indicating
persons who are talking to him from their respective places. The
lines denoting speech--or hearing--pass through the speaker's head
to exclaim as above.]
[Illustration]
See what I am taking.
[The Mid[-e]/ has pulled up a medicinal root. This denotes his
possessing a wonderful medicine and appears in the order of an
advertisement.]
[Illustration]
See me, whose head is out of water.
[Illustration: Plate XXII.
Mnemonic Songs.]
On Pl. XXII, B, is presented an illustration reproduced from a piece of
birch bark owned by the preceptor of "Little Frenchman," of the import
of which the latter was ignorant. His idea of the signification of the
characters is based upon general information which he has received, and
not upon any pertaining directly to the record. From general appearances
the song seems to be a private record pertaining to the Ghost Society,
the means through which the recorder attained his first degree of the
Mid[-e]/wiwin, as well as to his abilities, which appear to be
boastfully referred to:
[Illustration]
I am sitting with my pipe.
[Mid[-e]/ sitting, holding his pipe. He has been called upon to
visit a patient, and the filled pipe is handed to him to smoke
preparatory to his commencing the ceremony of exorcism.]
[Illustration]
I employ the spirit, the spirit of the owl.
[This evidently indicates the Owl Man/id[-o], which has been
referred to in connection with the Red Lake Mide/ chart, Pl. III,
No. 113. The Owl man/id[-o] is there represented as passing from the
Mid[-e]/wig[^a]n to the Dzhibai/ Mid[-e]/wig[^a]n, and the drawings
in that record and in this are sufficiently alike to convey the idea
that the maker of this song had obtained his suggestion from the old
Mid[-e]/ chart.]
[Illustration]
It stands, that which I am going after.
[The Mid[-e]/, impersonating the Bear Man/id[-o], is seeking a
medicinal tree of which he has knowledge, and certain parts of which
he employs in his profession. The two footprints indicate the
direction the animal is taking.]
[Illustration]
I, who fly.
[This is the outline of a Thunder bird, who appears to grasp in his
talons some medical plants.]
[Illustration]
Ki/-bi-nan/ pi-zan/. Ki/binan/ is what I use, it flies like an arrow.
[The Mid[-e]/'s arm is seen grasping a magic arrow, to symbolize the
velocity of action of the remedy.]
[Illustration]
I am coming to the earth.
[A Man/id[-o] is represented upon a circle, and in the act of
descending toward the earth, which is indicated by the horizontal
line, upon which is an Indian habitation. The character to denote
the sky is usually drawn as a curved line with the convexity above,
but in this instance the ends of the lines are continued below,
so as to unite and to complete the ring; the intention being, as
suggested by several Mid[-e]/ priests, to denote great altitude
above the earth, i.e., higher than the visible azure sky, which is
designated by curved lines only.]
[Illustration]
I am feeling for it.
[The Mid[-e]/ is reaching into holes in the earth in search of
hidden medicines.]
[Illustration]
I am talking to it.
[The Mid[-e]/ is communing with the medicine Man/id[-o]/ with the
Mid[-e]/ sack, which he holds in his hand. The voice lines extend
from his mouth to the sack, which appears to be made of the skin of
an Owl, as before noted in connection with the second character in
this song.]
[Illustration]
They are sitting round the interior in a row.
[This evidently signifies the Ghost Lodge, as the structure
is drawn at right angles to that usually made to represent the
Mid[-e]/wig[^a]n, and also because it seems to be reproduced from
the Red Lake chart already alluded to and figured in Pl. III, No.
112. The spirits or shadows, as the dead are termed, are also
indicated by crosses in like manner.]
[Illustration]
You who are newly hung; you have reached half, and you are now full.
[The allusion is to three phases of the moon, probably having
reference to certain periods at which some important ceremonies
or events are to occur.]
[Illustration]
I am going for my dish.
[The speaker intimates that he is going to make a feast, the dish
being shown at the top in the form of a circle; the footprints are
directed toward, it and signify, by their shape, that he likens
himself to the Bear man/id[-o], one of the guardians of the
Mid[-e]wiwin.]
[Illustration]
I go through the medicine lodge.
[The footprints within the parallel lines denote his having passed
through an unnamed number of degrees. Although the structure is
indicated as being erected like the Ghost Lodge, i.e., north and
south, it is stated that Mid[-e]wiwin is intended. This appears to
be an instance of the non-systematic manner of objective ideagraphic
delineation.]
[Illustration]
Let us commune with one another.
[The speaker is desirous of communing with his favorite man/id[-o]s,
with whom he considers himself on an equality, as is indicated by
the anthropomorphic form of one between whom and himself the voice
lines extend.]
On Figs. 36-39, are reproduced several series of pictographs from
birch-bark songs found among the effects of a deceased Mid[-e]/ priest,
at Leech Lake. Reference to other relics belonging to the same
collection has been made in connection with effigies and beads employed
by Mid[-e]/ in the endeavor to prove the genuineness of their religion
and profession. These mnemonic songs were exhibited to many Mid[-e]/
priests from various portions of the Ojibwa country, in the hope of
obtaining some satisfactory explanation regarding the import of the
several characters; but, although they were pronounced to be "Grand
Medicine," no suggestions were offered beyond the merest repetition of
the name of the object or what it probably was meant to represent. The
direction of their order was mentioned, because in most instances the
initial character furnishes the guide. Apart from this, the
illustrations are of interest as exhibiting the superior character and
cleverness of their execution.
[Illustration: Fig. 36.--Leech Lake Mid[-e]/ song.]
The initial character on Fig. 36 appears to be at the right hand upper
corner, and represents the Bear Man/id[-o]. The third figure is that of
the Mid[-e]/wiwin, with four man/id[-o]s within it, probably the
guardians of the four degrees. The owner of the song was a Mid[-e]/ of
the second degree, as was stated in connection with his Mid[-e]/wi-gwas
or "medicine chart," illustrated on Plate III, C.
[Illustration: Fig. 37.--Leech Lake Mid[-e]/ song.]
Fig. 37 represents what appears to be a mishkiki or medicine song, as is
suggested by the figures of plants and roots. It is impossible to state
absolutely at which side the initial character is placed, though it
would appear that the human figure at the upper left hand corner would
be more in accordance with the common custom.
[Illustration: Fig. 38.--Leech Lake Mid[-e]/ song.]
Fig. 38 seems to pertain to hunting, and may have been recognized as a
hunter's chart. According to the belief of several Mid[-e]/, it is lead
from right to left, the human figure indicating the direction according
to the way in which the heads of the crane, bear, etc., are turned. The
lower left hand figure of a man has five marks upon the breast, which
probably indicate m[-i]/gis spots, to denote the power of magic
influence possessed by the recorder.
[Illustration: Fig. 39.--Leech Lake Mid[-e]/ song.]
The characters on Fig. 39 are found to be arranged so as to read from
the right hand upper corner toward the left, the next line continuing to
the right and lastly again to the left, terminating with the figure of a
Mid[-e]/ with the m[-i]/gis upon his breast. This is interesting on
account of the boustrophic system of delineating the figures, and also
because such instances are rarely found to occur.
DRESS AND ORNAMENTS.
While it is customary among many tribes of Indians to use as little
clothing as possible when engaged in dancing, either of a social or
ceremonial nature, the Ojibwa, on the contrary, vie with one another in
the attempt to appear in the most costly and gaudy dress attainable. The
Ojibwa Mid[-e]/ priests, take particular pride in their appearance when
attending ceremonies of the Mid[-e]/ Society, and seldom fail to impress
this fact upon visitors, as some of the Dakotan tribes, who have adopted
similar medicine ceremonies after the custom of their Algonkian
neighbors, are frequently without any clothing other than the
breechcloth and moccasins, and the armlets and other attractive
ornaments. This disregard of dress appears, to the Ojibwa, as a
sacrilegious digression from the ancient usages, and it frequently
excites severe comment.
Apart from facial ornamentation, of such design as may take the actor's
fancy, or in accordance with the degree of which the subject may be a
member, the Mid[-e]/ priests wear shirts, trousers, and moccasins, the
first two of which may consist of flannel or cloth and be either plain
or ornamented with beads, while the latter are always of buckskin, or,
what is more highly prized, moose skin, beaded or worked with colored
porcupine quills.
Immediately below each knee is tied a necessary item of an Ojibwa's
dress, a garter, which consists of a band of beads varying in different
specimens from 2 to 4 inches in width, and from 18 to 20 inches in
length, to each end of which strands of colored wool yarn, 2 feet long,
are attached so as to admit of being passed around the leg and tied in a
bow-knot in front. These garters are made by the women in such patterns
as they may be able to design or elaborate. On Pl. XXIII are
reproductions of parts of two patterns which are of more than ordinary
interest, because of the symbolic signification of the colors and the
primitive art design in one, and the substitution of colors and the
introduction of modern designs in the other. The upper one consists of
green, red, and white beads, the first two colors being in accord with
those of one of the degree posts, while the white is symbolical of the
m[-i]/gis shell. In the lower illustration is found a substitution of
color for the preceding, accounted for by the Mid[-e]/ informants, who
explained that neither of the varieties of beads of the particular color
desired could be obtained when wanted. The yellow beads are substituted
for white, the blue for green, and the orange and pink for red. The
design retains the lozenge form, though in a different arrangement, and
the introduction of the blue border is adapted after patterns observed
among their white neighbors. In the former is presented also what the
Ojibwa term the groundwork or type of their original style of
ornamentation, i.e., wavy or gently zigzag lines. Later art work
consists chiefly of curved lines, and this has gradually become modified
through instruction from the Catholic sisters at various early mission
establishments until now, when there has been brought about a common
system of working upon cloth or velvet, in patterns, consisting of
vines, leaves, and flowers, often exceedingly attractive though not
aboriginal in the true sense of the word.
[Illustration: Plate XXIII.
Mid[-e]/ Dancing Garters.]
Bands of flannel or buckskin, handsomely beaded, are sometimes attached
to the sides of the pantaloons, in imitation of an officer's stripes,
and around the bottom. Collars are also used, in addition to necklaces
of claws, shells, or other objects.
Armlets and bracelets are sometimes made of bands of beadwork, though
brass wire or pieces of metal are preferred.
Bags made of cloth, beautifully ornamented or entirely covered with
beads, are worn, supported at the side by means of a broad band or
baldric passing over the opposite shoulder. The head is decorated with
disks of metal and tufts of colored horse hair or moose hair and with
eagle feathers to designate the particular exploits performed by the
wearer.
Few emblems of personal valor or exploits are now worn, as many of the
representatives of the present generation have never been actively
engaged in war, so that there is generally found only among the older
members the practice of wearing upon the head eagle feathers bearing
indications of significant markings or cuttings. A feather which has
been split from the tip toward the middle denotes that the wearer was
wounded by an arrow. A red spot as large as a silver dime painted upon a
feather shows the wearer to have been wounded by a bullet. The privilege
of wearing a feather tipped with red flannel or horse hair dyed red is
recognized only when the wearer has killed an enemy, and when a great
number have been killed in war the so-called war bonnet is worn, and may
consist of a number of feathers exceeding the number of persons killed,
the idea to be expressed being "a great number," rather than a specific
enumeration.
Although the Ojibwa admit that in former times they had many other
specific ways of indicating various kinds of personal exploits, they now
have little opportunity of gaining such distinction, and consequently
the practice has fallen into desuetude.
FUTURE OF THE SOCIETY.
According to a treaty now being made between the United States
Government and the Ojibwa Indians, the latter are to relinquish the
several areas of land at present occupied by them and to remove to
portions of the Red Lake and White Earth Reservations and take lands in
severalty. By this treaty about 4,000,000 acres of land will be ceded to
the Government, and the members of the various bands will become
citizens of the United States, and thus their tribal ties will be broken
and their primitive customs and rites be abandoned.
The chief Mid[-e]/ priests, being aware of the momentous consequences of
such a change in their habits, and foreseeing the impracticability of
much longer continuing the ceremonies of so-called "pagan rites," became
willing to impart them to me, in order that a complete description might
be made and preserved for the future information of their descendants.
There is scarcely any doubt that these ceremonies will still be secretly
held at irregular intervals; but under the watchful care of the national
authorities it is doubtful whether they will be performed with any
degree of completeness, and it will be but a comparatively short time
before the Mid[-e]/wiwin will be only a tradition.
INDEX.
Birch-bark records and songs of the Mid[-e]/wiwin 286-289
Calumet, ceremonial use of, among Algonkian tribes 153
Cross, use of, in Indian ceremonials 155
Cuchan population 188
Dress and ornaments used in Ojibwa dances 298, 299
Dzhe Manido, the guardian spirit of the Midewiwin 163, 166
Dzhibai midewig[^a]n or "Ghost Lodge" 278-281
Gatschet, A. S., acknowledgments to 143
Ghost Lodge ceremonies 278-281
Ginseng, Mide tradition relating to origin of 241, 242
Grand Medicine Society. See Midewiwin.
Hawk-leg fetish, description and figure 220, 221
Hennepin, Louis, cited on practices of
Algonkian medicine men 152, 154
Hennepin, Louis, cited on ceremonial use
of Calumet by Algonkian tribes 153
"Hunter's medicine" of Midewiwin 221-223
Hunting, Mide "medicine" practiced in 221-223
Jessakid class of Shamans, relative importance of 156
practices of 157-158, 251-255
Jones, Peter, cited on medicine men of the Ojibwa 162
cited on witchcraft beliefs of Ojibwa Indians 237
cited on Ojibwa love charm or powder 258
Jugglery among Ojibwa Indians 276-277
Kitshi Manido, the principal Ojibwa deity 163
La Hontan, A. L. de D., cited on practices
of Algonkian medicine men 151-152
Leech Lake record, how obtained 171
Love powder of Ojibwa Indians 258
Magical practices of Midewiwin 205-206
Mallery, Garrick, cited on Schoolcraft's
account of the Ojibwa hieroglyphs 156
cited on Indian jugglery 276-277
cited on character and use of Algonkian pictographs 287-288
Marquette, Jaques, cited on practices of
Algonkian medicine men 152-153
cited on use of the cross in Indian ceremonials 155
Medical prescriptions of the Midewiwin 197-201, 226, 241-242
Medicine men, practices of,
among Algonkian tribes 151, 152, 154, 159
Mid[-e] class of Shamans, relative importance of 156
how elected 160, 163-164
charts of, described 165, 174-183, 185-187
therapeutics of 197-202
Mid[-e] Society. See Midewiwin.
Midewig[^a]n, or Grand Medicine Lodge,
described 187-189, 224, 240, 255-257
Midewiwin or Grand Medicine Society of the Ojibwa
purposes of 151
origin of 160
degrees in 164
records of 164-165
ceremonies of first degree 189-224
songs of 193-196, 202-203, 207-214, 216,
218-219, 227-230, 232-233, 239-240,
243-244, 246-251, 253-254, 259-261,
263-264, 266-273, 282-286, 289-297
ceremony of initiation into 187-196, 202-286
magical practices of 204-206
ceremonies of second degree 224-240
payments made to priests of 225
use of tobacco in ceremonials of 231, 248-249
drums used in ceremonies of 238
ceremonies of third degree 240-255
ceremonies of fourth degree 255-278
initiation into, by substitution 281-286
pictography of 286-289
dress and ornaments used in dances of 298-299
future of 299-300
Migis (Indian charm or token),
forms and uses of 191, 192, 215, 217-218, 220, 236, 251, 265
Minabozho, an Ojibwa deity 166
Music of Midewiwin described 289-290
Ojibwa
area inhabited by 149-150
belief of, respecting spirits 163
mythology of 163
Pictography of Midewiwin 286-289
Plants used for medical purposes
by the Midewiwin 197-201, 226, 241, 242
Red Lake Mid[-e] Chart described 165
Schoolcraft, H. R., cited on Wabeno 156
initiation into Mid[-e]wiwin 161
Shamans, classes of 156-159
Sikassige (Ojibwa Indian) furnishes account
of origin of the Indians 172-173
Sikassige's explanation of Mille Lacs chart 174-181
Songs used in ceremonies of the Midewiwin 193-196, 203-203,
207-214, 216, 218-219, 227-230, 232-233,
239-240, 243-244, 246-251, 253-254,
259-261, 263-264, 266-273, 282-286, 289-297
mode of writing 286-289
mode of singing described 289-290
Sorcerers, practice of, among Algonkian tribes 151, 152, 154
Sweat lodge of Midewiwin, use of 204, 258
Therapeutics of the Mid['e]wiwin 197-201, 226, 241-242
Tobacco, use of, in ceremonies of the Mid['e]wiwin 231, 260, 262
Wabeno class of Shamans, relative importance of 156
practices of 156-157
Warren, W. W., cited on Society of the Mid[-e] 160-161, 162
cited on Indian traditions 183-184
Weather imploration of Midewiwin 207-209
* * * * *
* * * *
* * * * *
Errors and Anomalies noted by transcriber:
Variant spellings (unchanged):
Ojibwa : Ojibway
_throughout text_
Man/ido(s) : Man/id[-o](s)
_throughout text_
INDEX:
_all spellings unchanged_
sacred objects which Minab[-o]/zho had deposited
_word is usually spelled "Mi/nab[-o]/zho"_
Before proceeding further with the explanation of the Mide/
_word is usually spelled "Mid[-e]/"_
The bear going to the Mid[-e]/wigan
_word is usually spelled "Mid[-e]/wig[^a]n"_
The chief priest then says to him, "[-O]/mishga'n"--"get up"--
_the backward apostrophe in "[-O]/mishga'n" occurs nowhere else in the
text; it may be phonetic (glottal stop?) or an error_
The boy then narrated ... man/-i-d[-o]/ 'n-gi-g[)i]n/-o-a-m[^a]k
_the apostrophe in "'n-gi-g[)i]n/-o-a-m[^a]k" occurs nowhere else in
the text; it may be phonetic (elision?) or an error_
Corrections:
[Footnote 11]
History of the Ojebway Indians, London [1843(?)]
_question mark and brackets in original_
the Mid[-e]/wiwin was at that time held annually
_text reads "Mid[^e]/wiwin" with circumflex accent for macron_
shall guard it during the night
_text reads "shal"_
calling upon the other Man/id[-o]s to join him
_text reads "to to" at line break_
This wig/iwam is dome-shaped measures about 10 feet in diameter
_so in original: "and measures", "measuring"?_
shooting the m[-i]/gis (see Fig. 15) is explained on page 215
_text reads "page 192" (page number of Fig. 15)_
at the time during which the investigations were made
_text reads "investiga/gations" at line break_
The short zigzag lines signifying magic influence
_text reads "sigzag"_
The lines extending downward from the eye signifies weeping
_so in original_
in this place he shall be Raised again
_text (two-line gloss) reads "in this he shall / be place"_
(the second-degree m[-i]/gis)
_text reads "m[`i]/gis" with grave accent for macron_
the illustration in Pl. XIV, A, is a reproduction of the original
_text reads "Pl. XVII, A"_
the following Mid[-e]/ song, represented pictorially, also on Pl. XIV, B
_text reads "Pl. XVII, B"_
a three-lobed apex, as shown in Fig. 4
_text reads "Fig. 3"_
south and east of the Mid[-e]/wig[^a]n, as shown in Fig. 35
_text reads "Fig. 30"_
These mnemonic songs were exhibited
_text reads "menmonic"_
Punctuation:
All brackets, except those used for [Illustration] and similar tags,
are in the original.
principles of magic and incantations."
_close quote missing_
(or, as we have learned to term it, "Grand Medicine,")
_close parenthesis missing_
place the body on the ground in the middle of the wig/iwam."
_close quote missing_
Long-sand-bar-beneath-the-surface (No. 15)
_printed "beneath/ the" (no hyphen at line break)_
"Our forefathers were living
_open quote missing (passage is quote within block quote)_
We/-gi-kw[-o]/ K[)e]-m[-i]/-n[)i]-nan/?
_text ends ".?"_
"He, the chief spirit of the Mid[-e]/ Society
_open quote missing (passage is quote within block quote)_
End of the Project Gutenberg EBook of The Mide'wiwin or "Grand Medicine
Society" of the Ojibwa, by Walter James Hoffman
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