Chapter IV: Part 4

From ten days to two weeks before the day of initiation, the chief Midē´ priest sends out to all the members invitations, which consist of sticks one-fourth of an inch thick and 6 or 7 inches long. The courier is charged with giving to the person invited explicit information as to the day of the ceremony and the locality where it is to be held. Sometimes these sticks have bands of color painted around one end, usually green, sometimes red, though both colors may be employed, the two ends being thus tinted. The person invited is obliged to bring with him his invitation stick, and upon entering the Midē´wigân he lays it upon the ground near the sacred stone, on the side toward the degree post. In case a Midē´ is unable to attend he sends his invitation with a statement of the reason of his inability to come. The number of sticks upon the floor are counted, on the morning of the day of initiation, and the number of those present to attend the ceremonies is known before the initiation begins.

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

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

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

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

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

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

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

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

Mis-shai´-ĕ-gwa tshi-dĕ-bŏg-in-de-mung´.
Now is the time that we shall fix the price

gi´-she-gŏ-dung´ ka-mi´-nĕ-nŏngk
of everything pertaining to the sky, that has been given to us

gi´-she-goy-dŭng´ di´-bi-ga-dōnk´ gai-yé´.
from the day [and] the night also.

A-pē´-gĕ-dá´wŭnk i´-wa-pī
When it shall come to pass and at the time

ge-bin´-de-ga-yŏngk´, ă-au´-wa-mi-dē´-wĭd.
that we shall enter, he who wishes to become a Midē´.

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

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

At the approach of day, the candidate breakfasts and again returns to the sweat-lodge to await the coming of his preceptor, and, later, of the officiating priests. The candidate puts on his best clothing and such articles of beaded ornaments as he may possess. The preceptor and Midē´ priests are also clad in their finest apparel, each wearing one or two beaded dancing bags at his side, secured by a band of beaded cloth crossing the opposite shoulder. The members of the Midē´wiwin who are not directly concerned in the preliminaries resort to the Midē´wigân and take seats around the interior, near the wall, where they may continue to smoke, or may occasionally drum and sing. The drummer, with his assistants, takes a place near upon the floor of the sacred inclosure to the left of the eastern entrance, i.e., the southeast corner.

IMPLORATION FOR CLEAR WEATHER.

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

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

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

[Music: 207_1]
Ki´nana´wein, Ki´nana´wein, Ki´nana´wein,
Man´ido´weēg; Ki´nana´wein, Ki´nana´wein, Ki´nana´wein,
Man´ido´weēg´; Ki´nana´wein, Man´ido´weēg´.

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

[Music: 207_2]
Ki´zhiga´widâ´ mu´nedē´, Ki´zhiga´widâ´ mu´nedē´, Ki´zhiga´widâ´
Ki´zhi-ga´wi-dâ´, Ki´zhi-ga´wi-dâ mu´nedē´, Ki´zhiga´widâ mu´nedē´.

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

[Music: 208_1]
Waneo-ho hē ne´-ge-shi-go-ni, Wane-o-ho-hē ne´-ge-shi-go-ni,
Ko´sawe ne hē wa´nishi-na-ha, waneo-ho-hē ne´-ge-shi-go-ni.

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

[Music: 208_2]
Wi´tshihinanehe nē´ kō hō´, ne´niwi´tshinan,
wi´tshihinanehe nē´ kō´ hō´. U-a-ni-ma wē u-a-ni-ma wē henigwish.

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

Rest.

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

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

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

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

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

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

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

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

[Transcriber’s Note:
The long gap followed by “gē´” is not explained in the text. It may
refer to the structure of the song.]

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

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

The words of the song are known to most of the Midē´ priests; but, as there is no method of retaining a set form of musicial notation, the result is entirely individual and may vary with each singer, if sung independently and out of hearing of others; so that, under ordinary circumstances, the priest who leads off sings through one stanza of the song, after which the others will readily catch the notes and accompany him. It will be observed, also, that the words as spoken vary to some extent when chanted or sung.

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

INITIATION OF CANDIDATE.

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

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

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

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

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

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

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

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

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

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

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

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

The preceptor then says:

Mĭs-sa´i´-a-shi-gwa, mĭs-sa´-a-shĭ-gwa- nŏn´-do-nŭng; ka-kĭ-nâ
Now is the time, now is the time he hears us; all of us

ka-kĭn´-nâ-gi-nŏn´-do-da´g-u-nan´ ga-o´-shī-dōt mi-dē´-wĭ´-win.
he hears us all the one who made the midē´wiwin.

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

An-be´-bi-sĭn´-di-wi´-shĭn, wa´-i-ni´-nan;
now listen to me what I am about to say to you;

kēsh´-pin-pe´-sin-da´-nin-wĭn da-ma´-dzhi shka´
If you take heed of that which I say to you shall continue

ke´-bi-mâ´-di-si-wĭn´. Uⁿ, nun´-gūm, ke-za´-ki-gi-zi-toⁿ mŏn
always your life. Now, to-day I make known to you

ki´-tshi man´-i-dō ō´-dik-kid´-do-wĭn´; o´-wi-dŏsh kid´-di-nĭn´
the great spirit That which he says; and now this I say to you.

ki-ī´-kid-dō´kī´-tshi man´-i-dō gi´-sa-gi-ĭg´.
This is what says the great spirit that he loves you.

to-wa´-bish-ga´ gi-shtig-wa a-pī-we-
It shall be white the sacred object at the time

sa´-gi-sit´-to-wad o-sa´-in-di-kid´-do-wīn
When they shall let it be known and this is what I say

ĕ´-kid-dōdt ki´-tshi man´-i-dō ŏ´-gi-din´-nĭn
That which he says the great spirit now this I impart to you

mis-sâ´-wa ke´-a-ked´-de-wó wa´-ba-ma-tshin´ni-bŭdt
even if they say That they saw him dead

mi´-â-ma´ tshī´-ō- nish-gâd´, ini-â-má
in this place he shall be Raised again in this place

a-pe´-ni-nut´ nin-dē´ kid´-do-wĭn min-nik´
he puts his trust In my heart in this “saying” the time

kid-da´- kĭ-o-wink´. Ka-wī´-ka-da-an´-na-we´-was-si-nan,
of the duration Of the world. It shall never fail.

me-ē´-kid-dodt´ man´-i-dō. Nin´-ne-dzha´-nis
That is what he says, the spirit. My child,

ke-un´-dzhi be-mâ´-dis si´-an.
this shall give you life.

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

“Man- un´-ga-bīn´-di-gĕ o-bŏg´-ga-dĭ-nan´, o-dai´-ye-din´.”
Let me come in and these I put down my things [gifts].

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

Hai ya ha man´-i-dō, hō´, ti-bish´-ko-gish´-i-gŭng, hē´,
There is a spirit ho, just as the one above, he,

we-zá-ba-mid´-mi niⁿ-dzhá-nis, esh-ĭ-gan´-do-we, hē´, hwē´,
now sits with me my child and now I proclaim, he, hwe,

mé-a-tshi-bin´-de-gan´-ni-nan, nōs, dzhi-man´-i-dō, hō´, hwō´,
that I enter you here my father good spirit, ho, hwo,

sha-wé-nĭ-mi-shin´, hē´, hwē´, a-shig´-wa-bin´-de-gan-nŏk
have pity on me, he, hwe now that I enter him here,

gé-gwa-da-gí-sid wi-bĭ-mâ´-di-sĭd, dé-bwe-daú-wi-shĭn
he that is suffering for life, believe me

dzhí-bi-mâ´-di-sĭd´, nōs, wē´-o-sĭm´-in-nan´, hē´, hē´.
that he shall live, my father, whose child I am, he, he.

The following is the musical notation:

[Music: 213_1]
he-he-he-he yo.

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

Ni´-sha-bōn´-da shkan wig´-i-wam ke-nōn´-dēg,
I go through [the] “house” the long,
i.e., through the Midē´wigân.

At the fourth circuit, members begin to stop at the places previously occupied by them, the candidate going and remaining with his preceptor to a point just inside the eastern entrance, while the four officiating priests continue around toward the opposite end of the inclosure and station themselves in a semicircle just beyond the degree post, and facing the western door. Upon the ground before them are spread blankets and similar goods, which have been removed from the beams above, and upon which the candidate is to kneel. He is then led to the western extremity of the inclosure where he stands upon the blankets spread upon the ground and faces the four Midē´ priests. The preceptor takes his position behind and a little to one side of the candidate, another assistant being called upon by the preceptor to occupy a corresponding position upon the other side. During this procedure there is gentle drumming which ceases after all have been properly stationed, when the preceptor steps to a point to the side and front of the candidate and nearer the officiating priests, and says:

Mĭ-i´-shi-gwa´ bŏ´-gi-ta-moⁿ´-nan,
The time has arrived that I yield it to you.

mi´-na-nan´-kĕ-ân-dzhi bi-mâ´-dĭ-si´-an.
[the midē´migis] that will give you life.

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

[Music: 214_1]
Kit´ta-no´do-we man´i-dō´wid-hō dō, wē, hē,
Kit´ta-no´do-we man´i-dō-wid-hō, hē, hwē, hē,
Kit´-ta-no´-do-we man´-i- dō´-wid, kit´ta- no´do-wē,
kit´ta-no´do-wid, man´i-do´-wid, man´i-do´wid-hō, wē, hwē, hē,
Kit´ta-no´dowē´ man´idō´wid, hō, hē, hwē, hē, hē, hwē, hē.

After this song is ended the drum is handed to one of the members sitting near by, when the fourth and last of the officiating priests says to the candidate, who is now placed upon his knees:

Mĭs-sa´-a-shi´-gwa ki-bo´-gĭs-sē-na-min tshi´-ma-mâd
Now is the time that I hope of you that you shall

bi-mâ´-di-sĭ-wĭn, mĭ-nē´-sĭd.
take life the bead [mi´gis shell.]

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

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

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

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

[Music: 216_1]
Mi´-si-ni-en´-di-an Mi´si-ni-en´-di-an Mi´-si-ni-en´-dian,
Mi´-si-ni-en´-di-an, Mi´-si-ni-en´-di-an Mi´-si-ni-en´-di-an,
Mi´-si-ni-en´-di-an, Mi´-si-ni-en´-di-an Mi´-si-ni-en´-di-an,
Ni-kan. Hĭū, Hĭū, Hĭu.

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

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

Ni-kan´ k´kĕ´-nō´-mo´, maⁿ-dzhi´-an na´-ka-mō´-in.
Colleague instruct me, give me a song.

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

We´-go-nĕn´ ge-gwed´-dzhi-me-an´, mi-dē´-wi-wĭn
What are you asking, grand medicine

ke-kwed´-dzhi-me-an´? Ki´-ka-mi´-nin en-da-wĕn´-da
are you asking? I will give you you want me to

ma-wi´-nĕn mi-dē´-wi-wĭn tshi-da-si-nē´-ga´-na-win´-da-mōn;
give you “grand medicine” always take care of;

ki-ĭn´-tshun-di´-nĕ-ma´-so-wĭn, tsho´-a-wa´-nin di´-sĕ-wan.
you have received it yourself, never forget.

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

Mi-gwĕtsh´ a-shi´-wa-ka-kish´-da-win be-mâ´-di-si´-an.
Thanks for giving to me life.

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

Mi´-a-shi´-gwa ki´-tshi-an´-wâ-bin-da-man tshi-ō´-we-na´-bi-an.
Now is the time I look around where we shall be [sit].

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

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

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

Mi-gwĕtsh´, ni-ka´-ni, ni-ka´-ni, ni-ka´-ni, na-ka´.
Thanks, my colleagues, my colleagues, my colleagues.

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

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

When all of the Midē´ have recovered a very curious ceremony takes place. Each one places his mī´gis shell upon the right palm and, grasping the Midē´ sack with the left hand, moves around the inclosure and exhibits his mī´gis to everyone present, constantly uttering the word “hŏ´, hŏ´, hŏ´, hŏ´,” in a quick, low tone. During this period there is a mingling of all the persons present, each endeavoring to attract the attention of the others. Each Midē´ then pretends to swallow his mī´gis, when suddenly there are sounds of violent coughing, as if the actors were strangling, and soon thereafter they gag and spit out upon the ground the mī´gis, upon which each one falls apparently dead. In a few moments, however, they recover, take up the little shells again and pretend to swallow them. As the Midē´ return to their respective places the mī´gis is restored to its receptacle in the Midē´ sack.

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

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

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

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

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

Rest.

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

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

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

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

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

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

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

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

If there should be more than one candidate to receive a degree the entire number, if not too great, is taken into the Midē´wigân for initiation at the same time; and if one day suffices to transact the business for which the meeting was called the Indians return to their respective homes upon the following morning. If, however, arrangements have been made to advance a member to a higher degree, the necessary changes and appropriate arrangement of the interior of the Midē´wigân are begun immediately after the society has adjourned.

DESCRIPTIVE NOTES.

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

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

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

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

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

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

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

The method generally employed to give to the hunter success is as follows: When anyone contemplates making a hunting trip, he first visits the Midē´, giving him a present of tobacco before announcing the object of his visit and afterwards promising to give him such and such portions of the animal which he may procure. The Midē´, if satisfied with the gift, produces his pipe and after making an offering to Ki´tshi Man´idō for aid in the preparation of his “medicine,” and to appease the anger of the man´idō who controls the class of animals desired, sings a song, one of his own composition, after which he will draw with a sharp-pointed bone or nail, upon a small piece of birch bark, the outline of the animal desired by the applicant. The place of the heart of the animal is indicated by a puncture upon which a small quantity of vermilion is carefully rubbed, this color being very efficacious toward effecting the capture of the animal and the punctured heart insuring its death.

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

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

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

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

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

When the pain extends over considerable space the tattoo marks are smaller, and are arranged in rows or continuous lines. Such marks may be found upon some individuals to run outward over either or both cheeks from the alæ of the nose to a point near the lobe of the ear, clearly indicating that the tattooing was done for toothache or neuralgia.

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

SECOND DEGREE.

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

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

PREPARATION OF CANDIDATE.

A Midē´ of the first degree is aware of the course to be pursued by him when he contemplates advancement into the next higher grade. Before making known to the other members his determination, he is compelled to procure, either by purchase or otherwise, such a quantity of blankets, robes, peltries, and other articles of apparel or ornament as will amount in value to twice the sum at which were estimated the gifts presented at his first initiation. A year or more usually elapses before this can be accomplished, as but one hunting season intervenes before the next annual meeting of the society, when furs are in their prime; and fruits and maple sugar can be gathered but once during the season, and these may be converted into money with which to purchase presents not always found at the Indian traders´ stores. Friends may be called upon to advance goods to effect the accomplishment of his desire, but such loans must be returned in kind later on, unless otherwise agreed. When a candidate feels convinced that he has gathered sufficient material to pay for his advancement, he announces to those members of the society who are of a higher grade than the first degree that he wishes to present himself at the proper time for initiation. This communication is made to eight of the highest or officiating priests, in his own wig´iwam, to which they have been specially invited. A feast is prepared and partaken of, after which he presents to each some tobacco, and smoking is indulged in for the purpose of making proper offerings, as already described. The candidate then informs his auditors of his desire and enumerates the various goods and presents which he has procured to offer at the proper time. The Midē´ priests sit in silence and meditate; but as they have already been informally aware of the applicant’s wish, they are prepared as to the answer they will give, and are governed according to the estimated value of the gifts. Should the decision of the Midē´ priests be favorable, the candidate procures the services of one of those present to assume the office of instructor or preceptor, to whom, as well as to the officiating priests, he displays his ability in his adopted specialties in medical magic, etc. He seeks, furthermore, to acquire additional information upon the preparation of certain secret remedies, and to this end he selects a preceptor who has the reputation of possessing it.

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

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

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

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

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

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

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

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

Tzhi-bē´-gŏp-- “Ghost Leaf.”

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

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

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

O-kwē´-mish-- “Bitter Black Cherry.”

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

Nē´-wĕ-- “Rattlesnake” (_Crotalus durissus, L._).

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

It is impossible to state the nature of the plants mentioned in the above compound, as they are not indigenous to the vicinity of White Earth, Minnesota, but are procured from Indians living in the eastern extremity of the State and in Wisconsin. Poisonous plants are of rare occurrence in this latitude, and if any actual poisonous properties exist in the mixture they may be introduced by the Indian himself, as strychnia is frequently to be purchased at almost any of the stores, to be used in the extermination of noxious animals. Admitting that crotalus venom may be present, the introduction into the human circulation of this substance would without doubt produce death and not paralysis of the facial muscles, and if taken into the stomach it quickly undergoes chemical change when brought in contact with the gastric juice, as is well known from experiments made by several well known physiologists, and particularly by Dr. Coxe (Dispensatory, 1839), who employed the contents of the venom sack, mixed with bread, for the cure of rheumatism.

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