Such was the interpretation given by the owner of the chart, but the informant was unconsciously in error, as has been ascertained not only from other Midē´ priests consulted with regard to the true meaning, but also in the light of later information and research in the exemplification of the ritual of the Midē´wiwin.Mi´nabō´zho did not receive the rite from any Midē´ priests (Nos. 2 and 5), but from Ki´tshi Man´idō. Women are not mentioned in any of the earlier traditions of the origin of the society, neither was the dog given to Mi´nabō´zho, but Mi´nabō´zho gave it to the Ani´shinâ´bēg.The chart, therefore, turns out to be a mnemonic song similar to others to be noted hereafter, and the owner probably copied it froma chart in the possession of a stranger Midē´, 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 confrères and admirers.see textFig. 7.—Birch-bark record, from Red Lake.see textFig. 8.—Birch-bark record, from Red Lake.Two similar and extremely old birch-bark mnemonic songs were found in the possession of a Midē´ at Red Lake. The characters upon these are almost identical, one appearing to be a copy of the other. These are reproduced in Figs.7and8. By some of the Midē´ Esh´gibō´ga takes the place of Mi´nabō´zho as having originally received the Midē´wiwin from Ki´tshi Man´idō, but it is believed that the word is a synonym or a substitute based upon some reason to them inexplicable. These figures were obtained in 1887, and a brief explanation of them given in the American Anthropologist.128At that time I could obtain but little direct information from the owners of the records, but it has since been ascertained that both are mnemonic songs pertaining to Mi´nabō´zho, or rather Eshgibō´ga, and do not form a part of the sacred records of the Midē´wiwin, but simply the pictographic representation of the possibilities and powers of the alleged religion. The following explanation of Figs.7and8is reproduced from the work just cited. A few annotations and corrections are added. The numbers apply equally to both illustrations:No. 1, represents Esh´gibō´ga, the great uncle of the Ani´shinâ´bēg, and receiver of the Midē´wiwin.No. 2, the drum and drumsticks used by Esh´gibō´ga.No. 3, a bar or rest, denoting an interval of time before the song is resumed.No. 4, the pin-ji´-gu-sân´ or sacred Midē´ sack. It consists of an otter skin, and is the mī´gis or sacred symbol of the Midē´wigân.No. 5. a Midē´ priest, the one who holds the mī´gis while chanting the Midē´ song in the Midē´wigân. He is inspired, as indicated by the line extending from the heart to the mouth.No. 6, denotes that No. 5 is a member of the Midē´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 Jĕss´akkīd´, or jugglery.No. 7, is a woman, and signifies that women may also be admitted to the Midē´wiwin.No. 8, a pause or rest.No. 9, a snake-skin pin-ji´-gu-sân´ possessing the power of giving life. This power is indicated by the lines radiating from the head, and the back of the skin.No. 10, represents a woman.No. 11, is another illustration of the mī´gis, or otter.No. 12, denotes a priestess who is inspired, as shown by the line extending from the heart to the mouth inFig. 7, and simply showing the heart inFig. 6. In the latter she is also empowered to cure with magic plants.No. 13, inFig. 7, although representing a Midē´ priest, no explanation was given.see textFig. 9.—Esh´gibō´ga.Fig. 9is presented as a variant of the characters shown in No. 1 ofFigs. 7and8. The fact that this denotes the power of curing by the use of magic plants would appear to indicate an older and more appropriate form than the delineation of the bow and arrows, as well as being more in keeping with the general rendering of the tradition.MIDĒ´WIGÂN.Initiation into the Midē´wiwin or Midē´ Society is, at this time, performed during the latter part of summer. The ceremonies are performed in public, as the structure in which they are conducted is often loosely constructed of poles with intertwined branches and leaves, leaving the top almost entirely exposed, so that there is no difficulty in observing what may transpire within. Furthermore, the ritual is unintelligible to the uninitiated, and the important part of the necessary information is given to the candidate in a preceptor’s wig´iwam.To present intelligibly a description of the ceremonial of initiation as it occurred at White Earth, Minnesota, it will be necessary to first describe the structure in which it occurs, as well as the sweat lodge with which the candidate has also to do.see textFig. 10.—Diagram of Midē´wigân of the first degree.The Midē´wigân, i.e., Midē´wig´iwam, or, as it is generally designated “Grand Medicine Lodge,” is usually built in an open grove or clearing; it is a structure measuring about 80 feet in length by 20 in width, extending east and west with the main entrance toward that point of the compass at which the sun rises. The walls consist of poles and saplings from 8 to 10 feet high, firmly planted in the ground, wattled with short branches and twigs with leaves. In the east and west walls are left open spaces, each about 4 feet wide,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. 10represents a ground plan of the Midē´wigân, whileFig. 11shows an interior view. Saplings thrown across the top of the structure serve as rafters, upon which are laid branches with leaves, and pieces of bark, to sufficiently shade the occupants from the rays of the sun. Several saplings extend across the inclosure near the top, while a few are attached to these so as to extend longitudinally, from either side of which presents of blankets, etc., may be suspended. About 10 feet from the main entrance a large flattened stone, measuring more than a foot in diameter, is placed upon the ground. This is used when subjecting to treatment a patient; and at a corresponding distance from the western door is planted the sacred Midē´ post of cedar, that for the first degree being about 7 feet in height and 6 or 8 inches in diameter. It is painted red, with a band of green 4 inches wide around the top. Upon the post is fixed the stuffed body of an owl. Upon that part of the floor midway between the stone and the Midē´ post is spread a blanket, upon which the gifts and presents to the society are afterward deposited. A short distance from each of the outer angles of the structure are planted cedar or pine trees, each about 10 feet in height.midewigan interiorFig. 11.—Interior of Midē´wigân.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-shapedmeasuresabout 10 feet in diameter and 6 feet high in the middle, with an opening at the top which can be readily covered with a piece of bark. The framework of the structure consists of saplings stuck into the ground, the tops being bent over to meet others from the opposite side. Other thin saplings are then lashed horizontally to the upright ones so as to appear like hoops, decreasing in size as the summit is reached. They are secured by using strands of basswood bark. The whole is then covered with pieces of birchbark—frequently the bark of the pine is used—leaving a narrow opening on the side facing the Midē´wigân, which may be closed with an adjustable flap of bark or blankets.The space between the Midē´wigân and the sweat lodge must be kept clear of other temporary shelters, which might be placed there by some of the numerous visitors attending the ceremonies.FIRST DEGREE.PREPARATORY INSTRUCTION.When the candidate’s application for reception into the Midē´wiwin has been received by one of the officiating priests, he calls upon the three assisting Midē´, inviting them to visit him at his own wig´iwam at a specified time. When the conference takes place, tobacco, which has been previously furnished by the candidate, is distributed and a smoke offering made to Ki´tshi Man´idō, to propitiate his favor in the deliberations about to be undertaken. The host then explains the object of the meeting, and presents to his auditors an account of the candidate’s previous life; he recounts the circumstances of his fast and dreams, and if the candidate is to take the place of a lately deceased son who had been prepared to receive the degree, the fact is mentioned, as under such circumstances the forms would be different from the ordinary method of reception into the society. The subject of presents and gifts to the individual members of the society, as well as those intended to be given as a fee to the officiating priests, is also discussed; and lastly, if all things are favorable to the applicant, the selection of an instructor or preceptor is made, this person being usually appointed from among these four priests.When the conference is ended the favorable decision is announced to the applicant, who acknowledges his pleasure by remitting to each of the four priests gifts of tobacco. He is told what instructor would be most acceptable to them, when he repairs to the wig´iwam of the person designated and informs him of his wish and the decision of the Midē´ council.The designated preceptor arranges with his pupil to have certain days upon which the latter is to call and receive instruction and acquireinformation. The question of remuneration being settled, tobacco is furnished at each sitting, as the Midē´ 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´idō; and finally, after taking a similar whiff, the stem is pointed forward and downward toward the earth as an offering to Nokō´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 Midē´ drum (Fig. 12a) differs from the drum commonly used in dances (Fig. 12b) 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.drumsFig. 12.—Ojibwa drums.Frequently, however, water is put into the bottom of the drum and the drum-head stretched across the top in a wet state, which appears to intensify the sound very considerably.The peculiar and special properties of the drum are described to the applicant; that it was at first the gift of Ki´tshi Man´idō, who gave it through the intercession of Mi´nabō´zho; that it is used to invoke the presence of the Midē´ Man´idōs, or sacred spirits, when seekingdirection 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´idōs who may possess the body of the sufferer; and that it is to be used in the. Midē´wigân during the initiation of new members or the advancement of a Midē´ from a degree to a higher one.rattlerattleFig. 13.—Midē´ rattle.Fig. 14.—Midē´ rattle.The properties of the rattle are next enumerated and recounted, its origin is related, and its uses explained. It is used at the side of a patient and has even more power in the expulsion of evil demons than the drum. The rattle is also employed in some of the sacred songs as an accompaniment, to accentuate certain notes and words. There are two forms used, one consisting of a cylindrical tin box filled with grains of corn or other seeds (Fig. 13), the other being a hollow gourd also filled with seed (Fig. 14). In both of these the handle passes entirely through the rattle case.In a similar manner the remaining gifts of Mi´nabō´zho are instanced and their properties extolled.The mī´gis, a small white shell (Cypræa moneta L.) is next extracted from the Midē´ sack, or pinji´gusân´. This is explained as being the sacred emblem of the Midē´wiwin, the reason therefor being given in the account of the several traditions presented in connection with Pls.III,IV, andVIII. This information is submitted in parts, so that the narrative of the history connected with either of the records is extended over a period of time to suit the preceptor’s plans and purposes. The ceremony of shooting the mī´gis (seeFig. 15) is explained on page215.see textFig. 15.—Shooting the mī´gis.As time progresses the preceptor instructs his pupil in Midē´ songs, i.e., he sings to him songs which form a part of his stock in trade, and which are alleged to be of service on special occasions, as when searching for medicinal plants, hunting, etc. The pupil thus acquires a comprehension of the method of preparing and reciting songs, which information is by him subsequently put to practical use in the composition and preparation of his own songs, the mnemonic characters employed being often rude copies of those observed upon the charts of his preceptor, but the arrangement thereof being original.It is for this reason that a Midē´ is seldom, if ever, able to recite correctly any songs but his own, although he may be fully aware of the character of the record and the particular class of service in which it may be employed. In support of this assertion several songs obtained at Red Lake and imperfectly explained by “Little Frenchman” and “Leading Feather,” are reproduced inPl.XXII, AB, 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 Midē´ songs presented in connection with the ritual of initiation and preparation of medicines. The first of the songs given herewith (Pl.IX, A) pertains to a request to Ki´tshi Man´idō that clear weather may be had for theday of ceremonial, and also an affirmation to the candidate that the singer’s words are a faithful rendering of his creed.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.mnemonic songPlate IX.a.Mnemonic Song.line drawingKi-ne´-na-wi´-´in mani´-i-dō´-ye-win.I rock you, you that are a spirit.[A midē’s head, the lines denoting voice or speech—i.e., singing of sacred things, as the loops or circles at the ends of each line indicate.]line drawingKí-zhĭk-ki-wĭn´-da-mūn´.The sky I tell you.[The otter skin medicine sack, and arm reaching to procure something therefrom.]line drawingO-we-nen´; hwīn´.Who is it, who?The mī´gis shell; the sacred emblem of the Midē´wiwin.line drawingWi´-dzhĭ-i-nan´.The man helping me.A man walking, the Midē´ Man´idō or Sacred Spirit.line drawingNu-wan´-ni-ma´na nin-guĭs´?Have I told the truth to my son?The bear going to theMidē´wiganand takes with him life to the Ani´shinâ´bēg.vertical linesRest.line drawingNi´-nīn-dē´,a´-ya´.My heart, I am there (in the fullness of my heart).My heart; knows all Midē´ secrets, sensible one.line drawingA´-ni-na´-nĕsh-mi´-ĭ-an ni´-na´-wĭ-tō´.I follow with my arms.Arms extended to take up “medicine” or Midē´ secrets.line drawingMan´-i-dō´-wi-an´ nĭ-me´-shine´-mi´-an.Knowledge comes from the heart, the heart reaches to sources of “medicine” in the earth.[A Midē´ whose heart’s desires and knowledge extend to the secrets of the earth. The lines diverging toward the earth denote direction.]line drawingWe´-gi-kwō´ Kĕ-mī´-nĭ-nan´?From whence comes the rain?The power of making a clear sky, i.e., weather.line drawingMi-shŏk´ kwōt´, dzhe-man´-i-dō´-yan.The sky, nevertheless, may be clear, Good Spirit.Giving life to the sick; Dzhe Man´idō handing it to the Midē´.line drawingWi´-ka-ka-nŭn´-ĕ-nan.Very seldom I make this request of you.The Good Spirit filling the body of the supplicant with knowledge of secrets of the earth.In the following song (Pl.IX, B), the singer relates to the candidate the gratitude which he experiences for the favors derived from the Good Spirit; he has been blessed with knowledge of plants and other sacred objects taken from the ground, which knowledge has been derived by his having himself become a member of the Midē´wiwin, and hence urges upon the candidate the great need of his also continuing in the course which he has thus far pursued.mnemonic songPlate IX.b.Mnemonic Song.line drawingNa-witsh´-tshi na-kŭm´-i-en a-na´-pi-an´?When I am out of hearing, where am I?The lines extending from the ears denote hearing; the arms directed toward the right and left, being the gesture of negation, usually made by throwing the hands outward and away from the front of the body.line drawingWe´-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.line drawingMo-kī´-yan-na´-a-witsh´-i-gūm´-mi.When I rise it gives me life, and I take it.The arm reaches into the sky to receive the gifts which are handed down by the Good Spirit. The short transverse line across the forearm indicates the arch of the sky, this line being an abbreviation of the curve usually employed to designate the same idea.line drawingWen´-dzhi-ba´-pi-an´.The reason why I am happy.Asking the Spirit for life, which is granted. The singer’s body is filled with the heart enlarged, i.e., fullness of heart, the lines from the mouth denoting abundance of voice or grateful utterances—singing.Rest.line drawingZha´-zha-bui´-ki-bi-nan´ wig´-ĕ-wâm´.The Spirit says there is plenty of “medicine” in the Midē´ wig´iwam.[Two superior spirits, Ki´tshi Man´idō and Dzhe Man´idō, whose bodies are surrounded by “lines of sacredness,” tell the Midē´ where the mysterious remedies are to be found. The vertical waving lines are the lines indicating these communications; the horizontal line, at the bottom, is the earth’s surface.]line drawingYa-hō´-hon-ni´-yŏ.The Spirit placed medicine in the ground, let us take it.The arm of Ki´tshi Man´idō put into the ground sacred plants, etc., indicated by the spots at different horizons in the earth. The short vertical and waving lines denote sacredness of the objects.line drawingNí-wo´-we-nī´-nan ki´-bi-do-nan´.I am holding this that I bring to you.The singer sits in the Midē´wiwin, and offers the privilege of entrance, by initiation, to the hearer.line drawingMidē´ nĭ-ka´-năk kish´-o-wĕ´-ni-mĭ-ko´.I have found favor in the eyes of my midē´ friends.The Good Spirit has put life into the body of the singer, as indicated by the two mysterious arms reaching towards his body, i.e., the heart, the seat of life.In the following song (Pl.IX, C), the preceptor appears to feel satisfied that the candidate is prepared to receive the initiation, and therefore tells him that the Midē´ Man´idō announces to him the assurance. The preceptor therefore encourages his pupil with promises of the fulfillment of his highest desires.mnemonic songPlate IX.c.Mnemonic Song.line drawingBa´-dzhĭ-ke´-o gi´-mand ma-bis´-in-dâ´-ă.I hear the spirit speaking to us.The Midē´ singer is of superior power, as designated by the horns and apex upon his head. The lines from the ears indicate hearing.line drawingKwa-yăk´-in dī´-sha in-dâ´-yan.I am going into the medicine lodge.The Midē´wigân is shown with a line through it to signify that he is going through it, as in the initiation.line drawingKwe´-tshĭ-ko-wa´-ya ti´-na-man.I am taking (gathering) medicine to make me live.The discs indicate sacred objects within reach of the speaker.line drawingO´-wi-yo´-in en´-do-ma mâk´-kwin-ĕn´-do-ma´.I give you medicine, and a lodge, also.The Midē´, as the personator of Makwa´ Man´idō, is empowered to offer this privilege to the candidate.line drawingO-wē´-nĕn bĕ-mī´-sĕt.I am flying into my lodge.Represents the Thunder-Bird, a deity flying into the arch of the sky. The short lines denote the (so-called spirit lines) abode of spirits or Man´idōs.line drawingNa-nī-ne kwe-wē´-an.The Spirit has dropped medicine from the sky where we can get it.The line from the sky, diverging to various points, indicates that the sacred objects occur in scattered places.line drawingNē´-wōdē´-ē´.I have the medicine in my heart.The singer’s body—i.e., heart—is filled with knowledge relating to sacred medicines from the earth.MIDĒ´ THERAPEUTICS.During the period of time in which the candidate is instructed in the foregoing traditions, myths, and songs the subject of Midē´ plants is also discussed. The information pertaining to the identification and preparation of the various vegetable substances is not imparted in regular order, only one plant or preparation, or perhaps two, being enlarged upon at a specified consultation. It may be that the candidate is taken into the woods where it is known that a specified plant or tree may be found, when a smoke offering is made before the object is pulled out of the soil, and a small pinch of tobacco put into the hole in the ground from which it was taken. This is an offering to Noko´mis—the earth, the grandmother of mankind—for the benefits which are derived from her body where they were placed by Ki´tshi Man´idō.In the following list are presented, as far as practicable, the botanical and common names of these, there being a few instances in which the plants were not to be had, as they were foreign to that portion of Minnesota in which the investigations were made; a few of them, also, were not identified by the preceptors, as they were out of season.It is interesting to note in this list the number of infusions and decoctions which are, from a medical and scientific standpoint, specific remedies for the complaints for which they are recommended. It is probable that the long continued intercourse between the Ojibwa and the Catholic Fathers, who were tolerably well versed in the ruder forms of medication, had much to do with improving an older and purely aboriginal form of practicing medical magic. In some of the remedies mentioned below there may appear to be philosophic reasons for their administration, but upon closer investigation it has been learned that the cure is not attributed to a regulation or restoration of functional derangement, but to the removal or even expulsion of malevolent beings—commonly designated as bad Man´idōs—supposed to have taken possession of that part of the body in which such derangement appears most conspicuous. Further reference to the mythic properties of some of the plants employed will be made at the proper time.Although the word Mashki kiwa´bun—medicine broth—signifies liquid medical preparations, the term is usually employed in a general sense to pertain to the entire materia medica; and in addition to the alleged medicinal virtues extolled by the preceptors, certain parts of the trees and plants enumerated are eaten on account of some mythic reason, or employed in the construction or manufacture of habitations, utensils, and weapons, because of some supposed supernatural origin or property, an explanation of which they have forgotten.Pinus strobus, L. White Pine. Zhingwâk´.1. The leaves are crushed and applied to relieve headache; also boiled; after which they are put into a small hole in the ground and hot stones placed therein to cause a vapor to ascend, which is inhaled to cure backache.The fumes of the leaves heated upon a stone or a hot iron pan are inhaled to cure headache.2. Gum; chiefly used to cover seams of birch-bark canoes. The gum is obtained by cutting a circular band of bark from the trunk, upon which it is then scraped and boiled down to proper consistence. The boiling was formerly done in clay vessels.Pinus resinosa, Ait. Red Pine; usually, though erroneously, termed Norway Pine. Pŏkgwĕ´nagē´mŏk.Used as the preceding.Abies balsamea, Marshall. Balsam Fir. Ini´nandŏk.1. The bark is scraped from the trunk and a decoction thereof is used to induce diaphoresis.2. The gum, which is obtained from the vesicles upon the bark, and also by skimming it from the surface of the water in which the crushed bark is boiled, is carried in small vessels and taken internally as a remedy for gonorrhoea and for soreness of the chest resulting from colds.3. Applied externally to sores and cuts.Abies alba, Michx. White Spruce. Sĕ´ssēgân´dŏk. The split roots—wadŏb´-are used for sewing; the wood for the inside timbers of canoes.Abies nigra, Poir. Black Spruce. A´mikwan´dŏk.1. The leaves and crushed bark are used to make a decoction, and sometimes taken as a substitute in the absence of pines.2. Wood used in manufacture of spear handles.Abies Canadensis, Michx. Hemlock.Gaga´īnwunsh—“Raven Tree.”Outer bark powdered and crushed and taken internally for the cure of diarrhea. Usually mixed with other plants not named.Larix Americana, Michx. Tamarack. Mŏsh´kīkiwa´dik.1. Crushed leaves and bark used as Pinus strobus.2. Gum used in mending boats.3. Bark used for covering wig´iwams.Cupressus thyoides, L. White Cedar. Gi´zhĭk—“Day.”1. Leaves crushed and used as Pinus strobus. The greater the variety of leaves of coniferæ the better. The spines of the leaves exert their prickly influence through the vapor upon the demons possessing the patient’s body.2. The timber in various forms is used in the construction of canoe and lodge frames, the bark being frequently employed in roofing habitations.Juniperus Virginiana, L. Red Cedar. Muskwa´wâ´ak.Bruised leaves and berries are used internally to remove headache.Quercus alba, L. White Oak. Mītig´ōmish´.1. The bark of the root and the inner bark scraped from the trunk is boiled and the decoction used internally for diarrhea.2. Acorns eaten raw by children, and boiled or dried by adults.Quercus rubra, L. Red Oak. Wisug´emītig´omish´—“Bitter Acorn Tree.”Has been used as a substitute for Q. alba.Acer saccharinum, Wang. Sugar Maple. Innīnâ´tik.1. Decoction of the inner bark is used for diarrhea.2. The sap boiled in making sirup and sugar.3. The wood valued for making arrow shafts.Acer nigrum, Michx. Black Sugar Maple.Iskig´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´nnis´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.Wīgwas´.Highly esteemed, and employed for making records, canoes, syrup-pans, mōkoks´—or sugar boxes—etc. The record of the Midē´wiwin, given by Minabō´zho, was drawn upon this kind of bark.Populus monilifera, Ait. Cottonwood. Mâ´nâsâ´ti.The cotton down is applied to open sores as an absorbent.Populus balsamifera, L. Balsam Poplar. Asa´dĭ.1. The bark is peeled from the branches and the gum collected and eaten.2. Poles are used in building ordinary shelter lodges, and particularly for the Midē´wigân.Juglans nigra, L. Black Walnut. Paga´nŏk—“Nut wood.”Walnuts are highly prized; the green rind of the unripe fruit is sometimes employed in staining or dyeing.Smilacina racemosa, Desf. False Spikenard.Kinē´bigwŏshk—“Snake weed or Snake Vine.”1. Warm decoction of leaves used by lying-in women.2. The roots are placed upon a red-hot stone, the patient, with a blanket thrown over his head, inhaling the fumes, to relieve headache.3. Fresh leaves are crushed and applied to cuts to stop bleeding.Helianthus occidentalis, Riddell. Sunflower.Pŭkite´wŭbbŏkuns´.The crushed root is applied to bruises and contusions.Polygala senega, L. Seneca Snakeroot. Winis´sikēns´.1. A decoction of the roots is used for colds and cough.2. An infusion of the leaves is given for sore throat; also to destroy water-bugs that have been swallowed.Rubus occidentalis, L. Black Raspberry.Makadē´mĭskwi´minŏk—“Black Blood Berry.”A decoction made of the crushed roots is taken to relieve pains in the stomach.Rubus strigosus, Michx. Wild Red Raspberry. Miskwi´minŏk´—“Blood Berry.”The roots are sometimes used as a substitute for the preceding.Gaylussacia resinosa, Torr. and Gr. Huckleberry. Mī´nŭn.Forms one of the chief articles of trade during the summer. The berry occupies a conspicuous place in the myth of the “Road of the Dead,” referred to in connection with the “Ghost Society.”Prunus Virginiana, L. Choke Cherry.Sisan´wemi´nakŏânsh´.1. The branchlets are used for making an ordinary drink; used also during gestation.2. The fruit is eaten.Prunus serotina, Ehrhart. Wild Black Cherry.Okwē´mĭsh—“Scabby Bark.”1. The inner bark is applied to external sores, either by first boiling, bruising, or chewing it.2. An infusion of the inner bark is sometimes given to relieve pains and soreness of the chest.Prunus Pennsylvanica, L. Wild Red Cherry. Kusigwa´kumi´nŏk.1. A decoction of the crushed root is given for pains and other stomach disorders.2. Fruit is eaten and highly prized.3. This, believed to be synonymous with the June Cherry of Minnesota, is referred to in the myths and ceremonies of the “Ghost Society.”Prunus Americana, Marsh. Wild Plum. Bogē´sanŏk.The small rootlets, and the bark of the larger ones, are crushed and boiled together with the roots of the following named plants, as a remedy for diarrhea. The remaining plants were not in bloom at the time during which theinvestigationswere made, and therefore were not identified by the preceptors, they being enabled to furnish only the names and an imperfect description. They are as follows, viz: Minēn´sŏk, two species, one with red berries, the other with yellow ones;Wabō´sōminī´sŏk—“Rabbit berries”; Shi´gwanau´isŏk, having small red berries; and Cratægus coccinea, L. Scarlet-fruited Thorn. O´ginīk.Typha latifolia, L. Common Cat-tail. Napŏgŭshk—“Flat grass.”The roots are crushed by pounding or chewing, and applied as a poultice to sores.Sporobolus heterolepisGr. Napŏ´gŭshkūns´—“Little Flat Grass.”1. Used sometimes as a substitute for the preceding.2. Roots are boiled and the decoction taken to induce emesis, “to remove bile.”Fragaria vesca, L. Wild Strawberry. Odē īmĭn´nĕ—Heart Berry.Referred to in the ceremony of the “Ghost Society.”The fruit is highly valued as a luxury.Acer Pennsylvanicum, L. Striped Maple. Mōn´zomĭsh´—“Moose Wood.”The inner bark scraped from four sticks or branches, each two feet long, is put into a cloth and boiled, the liquid which can subsequently be pressed out of the bag is swallowed, to act as an emetic.Fraxinus sambucifolia, Lam. Black or Water Ash. A´gimak´.1. The inner bark is soaked in warm water, and the liquid applied to sore eyes.2. The wood is employed in making the rims for frames of snow-shoes.Veronica Virginica, L. Culver’s Root.Wi´sŏgedzhi´bik—“Bitter Root.”A decoction of the crushed root is taken as a purgative.Salix Candida, Willd. Hoary Willow.Sisi´gobe´mĭsh.The thick inner bark of the roots is scraped off, boiled, and the decoction taken for cough.Symphoricarposvulgaris, Michx. Indian Currant. Gus´sigwaka´mĭsh.The inner bark of the root boiled and the decoction, when cold, applied to sore eyes.Geum strictum, Ait. Aven. Ne´bone´ankwe´âk—“ Hair on one side.”The roots are boiled and a weak decoction taken internally for soreness in the chest, and cough.Rumex crispus, L. Curled Dock. O´zabetshi´wĭk.The roots are bruised or crushed and applied to abrasions, sores, etc.Amorpha canescens, Nutt. Lead Plant. We´abŏnag´kak—“That which turns white.”A decoction, made of the roots, is used for pains in the stomach.Rosa blanda, Ait. Early Wild Rose. O´ginīk.A piece of root placed in lukewarm water, after which the liquid is applied to inflamed eyes.Anemone(sp.?) Anemone. Wisŏg´ibŏk´; also called Hartshorn plant by the mixed-bloods of Minnesota.The dry leaves are powdered and used as an errhine, for the cure of headache.(Gen. et sp. ?) Termed Kine´bĭk wansh´kons and “Snake weed.”This plant was unfortunately so injured in transportation that identification was impossible. Ball-players and hunters use it to give them endurance and speed; the root is chewed when necessary to possess these qualities. The root is likened to a snake, which is supposed to be swift in motion and possessed of extraordinary muscular strength.Rhus(aromatica, Ait. ?) “White Sumac.” Bŏkkwan´ībŏk.Roots are boiled, with those of the following named plant, and the decoction taken to cure diarrhea.(Gen. et sp. ?) Ki´tshiodēiminibŏk—“Big Heart Leaf.”Roots boiled, with preceding, and decoction taken for diarrhea.Monarda fistulosa, L. Wild Bergamot. Moshkōs´wanowins´—“Little Elk’s Tail.”The root is used by making a decoction and drinking several swallows, at intervals, for pain in the stomach and intestines.Hydrophyllum Virginicum, L. Waterleaf.Buⁿkite´bagūⁿs´.The roots are boiled, the liquor then taken for pains in the chest, back, etc.Anemone Pennsylvanicum, L. Pennsylvania Anemone. Pesī´kwadzhi´bwiko´kŏk.A decoction of the roots is used for pains in the lumbar region.Viola(Canadensis, L.?). Canada Violet. Maskwī´widzhī´wiko´kŏk.The decoction made of the roots is used for pains in the region of the bladder.Phryma leptostachya, L. Lopseed. Waia´bishkĕno´kŏk.The roots are boiled and the decoction taken for rheumatic pains in the legs.Viola pubescens, Ait. Downy Yellow Violet.Ogitē´baguns.A decoction is made of the roots, of which small doses are taken at intervals for sore throat.Rosa(lucida, Ehrhart?). Dwarf Wild Rose.Oginī´minagan´wŏs.The roots of young plants are steeped in hot water and the liquid applied to sore eyes.(Gen. et sp. ?) Mŏ´zânâ´tĭk.This plant could not be identified at the locality and time at which investigations were conducted. The root is boiled and the decoction taken as a diuretic for difficult micturition.Actæa rubra, Michx. Red Baneberry. Odzī´bĭkĕns´—“Little Root.”A decoction of the root, which has a sweet taste, is used for stomachic pains caused by having swallowed hair (mythic). Used also in conjunction with Ginseng.This plant, according to some peculiarities, is considered the male plant at certain seasons of the year, and is given only to men and boys, while the same plant at other seasons, because of size, color of fruit, or something else, is termed the female, and is prepared for women and girls in the following manner, viz: The roots are rolled in basswood leaves and baked, when they become black; an infusion is then prepared, and used in a similar manner as above.The latter is called Wash´kubĭdzhi´bikakŏk´.Botrychium Virginicum, Swartz. Moonwort. Ozaga´tigŭm.The root is bruised and applied to cuts.Aralia trifolia, Gr. Dwarf Ginseng.Nesō´bakŏk—“Three Leafed.”The roots are chewed and the mass applied to cuts to arrest hemorrhage.Echinospermum lappula, Lehm. Stickweed. Ozaga´tĭgomĕns—“Burr Bush.”The roots are placed in a hole in the ground upon hot stones, to cause the fumes to rise, when the patient puts down his face and has a cloth or blanket thrown over his head. The fumes are inhaled for headache. The raw roots are also sniffed at for the same purpose.It is affirmed by various members of the Midē´ Society that in former times much of the information relating to some of these plants was not imparted to a candidate for initiation into the first degree, but was reserved for succeeding degrees, to induce a Midē´ of the first degree to endeavor to attain higher distinction and further advancement in the mysteries of the order. As much knowledgeis 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´sigĕ, and are a copy of an old birch-bark scroll which has for many years been in his possession, and which was made in imitation of one in the possession of his father, Baiē´dzĭk, one of the leading Midē´ at Mille Lacs, Minnesota.mnemonic songPlate X.a. Mnemonic Song.line drawingWī-ka-no´-shi-an-ŏ.My arm is almost pulled out from digging medicine. It is full of medicine.The shortzigzaglines signifying magic influence, erroneously designated “medicine.”line drawingWe-wī´-ka-ni´-an.Almost crying because the medicine is lost.The lines extending downward from the eyesignifiesweeping; 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.line drawingMe-shi´-âk-kĭnk mi-sui´-a-kĭnk.Yes, there is much medicine you may cry for.Refers to that which is yet to be learned of.line drawingPe-i´-e-mĭ-ko-ya´-na-kĭnk´.Yes, I see there is plenty of it.The Midē´ has knowledge of more than he has imparted, but reserves that knowledge for a future time. The lines of “sight” run to various medicines which he perceives or knows of.vertical linesRest.line drawingWe´-a-kwĕ´-nĭnk pe-ĭ-e´-mi-wĭt´-o-wan´.When I come out the sky becomes clear.When the otter-skin Midē´ sack is produced the sky becomes clear, so that the ceremonies may proceed.line drawingWe´-kwĕ-nĭnk´ ke´-tŏ-nĭnk´ e´-to-wa´.The spirit has given me power to see.The Midē´ sits on a mountain the better to commune with the Good Spirit.line drawingMi´-sha-kwat´-ni-yō´.I brought the medicine to bring life.The Midē´ Man´idō, the Thunderer, after bringing some of the plants—by causing the rains to fall—returns to the sky. The short line represents part of the circular line usually employed to designate the imaginary vault of the sky.line drawingMe´-ka-yē´-nĭnk te´-a-yĕ-am´-ban.I, too, see how much there is.His power elevates the Midē´ to the rank of a man´idō, from which point he perceives many secrets hidden in the earth.line drawingIn-de´-be-mĭ´-ko.I am going to the medicine lodge.The vertical left-hand figure denotes a leg going toward the Midē´wigân.line drawingIn-de´-bi-bi´-ton.I take life from the sky.The Midē´ is enabled to reach into the sky and to obtain from Ki´tshi Man´idō the means of prolonging life. The circle at the top denotes the sacred mī´gis, or shell.line drawingNo-a´-wi´-mi-kō´.Let us talk to one another.The circles denote the places of the speaker (Midē´) and the hearer (Ki´tshi Man´idō), the short lines signifying magic influences, the Midē´ occupying the left hand and smaller seat.line drawingMan´-i-dō-ye-na´-ni ni-kan´.The spirit is in my body, my friend.The mī´gis, given by Ki´tshi Man´idō, is in contact with the Midē´’s body, and he is possessed of life and power.From ten days to two weeks before the day of initiation, the chief Midē´ priest sends out to all the members invitations, which consist of sticks one-fourth of an inch thick and 6 or 7 inches long. The courier is charged with giving to the person invited explicit information as to the day of the ceremony and the locality where it is tobe 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.beadsFig. 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. SeeFig. 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 init, 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. 18represents 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.effigyeffigyFig. 17.Fig. 18.One of the most astonishing tests, however, and one that can be produced only by Midē´ of the highest power, consists in causing a Midē´ sack to move upon the ground as if it were alive. This, it is confidently alleged, has been done repeatedly, though it is evident that the deception is more easily produced than in the above-mentioned instances, as the temporary retention within a bag of a small mammal could readily be made to account for the movements.In most of these private exhibitions the light is so obscured as to prevent the deception being observed and exposed; and when public demonstrations of skill are made the auditors invariably consist of the most credulous of the uninitiated, or the confréres of the performer, from whom no antagonism or doubt would be expected.The preceptor then consults with the Midē´ priests respecting the presents to be delivered by the candidate, and repeats the following words, viz:Mis-shai´-ĕ-gwatshi-dĕ-bŏg-in-de-mung´.gi´-she-gŏ-dung´Now is the timethat we shall fix the priceof everything pertaining to the sky,ka-mi´-nĕ-nŏngkgi´-she-goy-dŭng´di´-bi-ga-dōnk´ gai-yé´.that has beengiven to usfrom the day[and]the night also.A-pē´-gĕ-dá´wŭnki´-wa-pīge-bin´-de-ga-yŏngk´,When it shall come to passand at the timethat we shall enter,ă-au´-wa-mi-dē´-wĭd.he who wishes to become a Midē´.
Such was the interpretation given by the owner of the chart, but the informant was unconsciously in error, as has been ascertained not only from other Midē´ priests consulted with regard to the true meaning, but also in the light of later information and research in the exemplification of the ritual of the Midē´wiwin.
Mi´nabō´zho did not receive the rite from any Midē´ priests (Nos. 2 and 5), but from Ki´tshi Man´idō. Women are not mentioned in any of the earlier traditions of the origin of the society, neither was the dog given to Mi´nabō´zho, but Mi´nabō´zho gave it to the Ani´shinâ´bēg.
The chart, therefore, turns out to be a mnemonic song similar to others to be noted hereafter, and the owner probably copied it froma chart in the possession of a stranger Midē´, 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 confrères and admirers.
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Fig. 7.—Birch-bark record, from Red Lake.
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Fig. 8.—Birch-bark record, from Red Lake.
Two similar and extremely old birch-bark mnemonic songs were found in the possession of a Midē´ at Red Lake. The characters upon these are almost identical, one appearing to be a copy of the other. These are reproduced in Figs.7and8. By some of the Midē´ Esh´gibō´ga takes the place of Mi´nabō´zho as having originally received the Midē´wiwin from Ki´tshi Man´idō, but it is believed that the word is a synonym or a substitute based upon some reason to them inexplicable. These figures were obtained in 1887, and a brief explanation of them given in the American Anthropologist.128At that time I could obtain but little direct information from the owners of the records, but it has since been ascertained that both are mnemonic songs pertaining to Mi´nabō´zho, or rather Eshgibō´ga, and do not form a part of the sacred records of the Midē´wiwin, but simply the pictographic representation of the possibilities and powers of the alleged religion. The following explanation of Figs.7and8is reproduced from the work just cited. A few annotations and corrections are added. The numbers apply equally to both illustrations:
No. 1, represents Esh´gibō´ga, the great uncle of the Ani´shinâ´bēg, and receiver of the Midē´wiwin.
No. 2, the drum and drumsticks used by Esh´gibō´ga.
No. 3, a bar or rest, denoting an interval of time before the song is resumed.
No. 4, the pin-ji´-gu-sân´ or sacred Midē´ sack. It consists of an otter skin, and is the mī´gis or sacred symbol of the Midē´wigân.
No. 5. a Midē´ priest, the one who holds the mī´gis while chanting the Midē´ song in the Midē´wigân. He is inspired, as indicated by the line extending from the heart to the mouth.
No. 6, denotes that No. 5 is a member of the Midē´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 Jĕss´akkīd´, or jugglery.
No. 7, is a woman, and signifies that women may also be admitted to the Midē´wiwin.
No. 8, a pause or rest.
No. 9, a snake-skin pin-ji´-gu-sân´ possessing the power of giving life. This power is indicated by the lines radiating from the head, and the back of the skin.
No. 10, represents a woman.
No. 11, is another illustration of the mī´gis, or otter.
No. 12, denotes a priestess who is inspired, as shown by the line extending from the heart to the mouth inFig. 7, and simply showing the heart inFig. 6. In the latter she is also empowered to cure with magic plants.
No. 13, inFig. 7, although representing a Midē´ priest, no explanation was given.
Fig. 9is presented as a variant of the characters shown in No. 1 ofFigs. 7and8. 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.
Initiation into the Midē´wiwin or Midē´ Society is, at this time, performed during the latter part of summer. The ceremonies are performed in public, as the structure in which they are conducted is often loosely constructed of poles with intertwined branches and leaves, leaving the top almost entirely exposed, so that there is no difficulty in observing what may transpire within. Furthermore, the ritual is unintelligible to the uninitiated, and the important part of the necessary information is given to the candidate in a preceptor’s wig´iwam.
To present intelligibly a description of the ceremonial of initiation as it occurred at White Earth, Minnesota, it will be necessary to first describe the structure in which it occurs, as well as the sweat lodge with which the candidate has also to do.
The Midē´wigân, i.e., Midē´wig´iwam, or, as it is generally designated “Grand Medicine Lodge,” is usually built in an open grove or clearing; it is a structure measuring about 80 feet in length by 20 in width, extending east and west with the main entrance toward that point of the compass at which the sun rises. The walls consist of poles and saplings from 8 to 10 feet high, firmly planted in the ground, wattled with short branches and twigs with leaves. In the east and west walls are left open spaces, each about 4 feet wide,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. 10represents a ground plan of the Midē´wigân, whileFig. 11shows an interior view. Saplings thrown across the top of the structure serve as rafters, upon which are laid branches with leaves, and pieces of bark, to sufficiently shade the occupants from the rays of the sun. Several saplings extend across the inclosure near the top, while a few are attached to these so as to extend longitudinally, from either side of which presents of blankets, etc., may be suspended. About 10 feet from the main entrance a large flattened stone, measuring more than a foot in diameter, is placed upon the ground. This is used when subjecting to treatment a patient; and at a corresponding distance from the western door is planted the sacred Midē´ post of cedar, that for the first degree being about 7 feet in height and 6 or 8 inches in diameter. It is painted red, with a band of green 4 inches wide around the top. Upon the post is fixed the stuffed body of an owl. Upon that part of the floor midway between the stone and the Midē´ post is spread a blanket, upon which the gifts and presents to the society are afterward deposited. A short distance from each of the outer angles of the structure are planted cedar or pine trees, each about 10 feet in height.
midewigan interior
Fig. 11.—Interior of Midē´wigân.
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-shapedmeasuresabout 10 feet in diameter and 6 feet high in the middle, with an opening at the top which can be readily covered with a piece of bark. The framework of the structure consists of saplings stuck into the ground, the tops being bent over to meet others from the opposite side. Other thin saplings are then lashed horizontally to the upright ones so as to appear like hoops, decreasing in size as the summit is reached. They are secured by using strands of basswood bark. The whole is then covered with pieces of birchbark—frequently the bark of the pine is used—leaving a narrow opening on the side facing the Midē´wigân, which may be closed with an adjustable flap of bark or blankets.
The space between the Midē´wigân and the sweat lodge must be kept clear of other temporary shelters, which might be placed there by some of the numerous visitors attending the ceremonies.
When the candidate’s application for reception into the Midē´wiwin has been received by one of the officiating priests, he calls upon the three assisting Midē´, inviting them to visit him at his own wig´iwam at a specified time. When the conference takes place, tobacco, which has been previously furnished by the candidate, is distributed and a smoke offering made to Ki´tshi Man´idō, to propitiate his favor in the deliberations about to be undertaken. The host then explains the object of the meeting, and presents to his auditors an account of the candidate’s previous life; he recounts the circumstances of his fast and dreams, and if the candidate is to take the place of a lately deceased son who had been prepared to receive the degree, the fact is mentioned, as under such circumstances the forms would be different from the ordinary method of reception into the society. The subject of presents and gifts to the individual members of the society, as well as those intended to be given as a fee to the officiating priests, is also discussed; and lastly, if all things are favorable to the applicant, the selection of an instructor or preceptor is made, this person being usually appointed from among these four priests.
When the conference is ended the favorable decision is announced to the applicant, who acknowledges his pleasure by remitting to each of the four priests gifts of tobacco. He is told what instructor would be most acceptable to them, when he repairs to the wig´iwam of the person designated and informs him of his wish and the decision of the Midē´ council.
The designated preceptor arranges with his pupil to have certain days upon which the latter is to call and receive instruction and acquireinformation. The question of remuneration being settled, tobacco is furnished at each sitting, as the Midē´ 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´idō; and finally, after taking a similar whiff, the stem is pointed forward and downward toward the earth as an offering to Nokō´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 Midē´ drum (Fig. 12a) differs from the drum commonly used in dances (Fig. 12b) 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.
drums
Fig. 12.—Ojibwa drums.
Frequently, however, water is put into the bottom of the drum and the drum-head stretched across the top in a wet state, which appears to intensify the sound very considerably.
The peculiar and special properties of the drum are described to the applicant; that it was at first the gift of Ki´tshi Man´idō, who gave it through the intercession of Mi´nabō´zho; that it is used to invoke the presence of the Midē´ Man´idōs, or sacred spirits, when seekingdirection 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´idōs who may possess the body of the sufferer; and that it is to be used in the. Midē´wigân during the initiation of new members or the advancement of a Midē´ from a degree to a higher one.
The properties of the rattle are next enumerated and recounted, its origin is related, and its uses explained. It is used at the side of a patient and has even more power in the expulsion of evil demons than the drum. The rattle is also employed in some of the sacred songs as an accompaniment, to accentuate certain notes and words. There are two forms used, one consisting of a cylindrical tin box filled with grains of corn or other seeds (Fig. 13), the other being a hollow gourd also filled with seed (Fig. 14). In both of these the handle passes entirely through the rattle case.
In a similar manner the remaining gifts of Mi´nabō´zho are instanced and their properties extolled.
The mī´gis, a small white shell (Cypræa moneta L.) is next extracted from the Midē´ sack, or pinji´gusân´. This is explained as being the sacred emblem of the Midē´wiwin, the reason therefor being given in the account of the several traditions presented in connection with Pls.III,IV, andVIII. This information is submitted in parts, so that the narrative of the history connected with either of the records is extended over a period of time to suit the preceptor’s plans and purposes. The ceremony of shooting the mī´gis (seeFig. 15) is explained on page215.
see text
Fig. 15.—Shooting the mī´gis.
As time progresses the preceptor instructs his pupil in Midē´ songs, i.e., he sings to him songs which form a part of his stock in trade, and which are alleged to be of service on special occasions, as when searching for medicinal plants, hunting, etc. The pupil thus acquires a comprehension of the method of preparing and reciting songs, which information is by him subsequently put to practical use in the composition and preparation of his own songs, the mnemonic characters employed being often rude copies of those observed upon the charts of his preceptor, but the arrangement thereof being original.
It is for this reason that a Midē´ is seldom, if ever, able to recite correctly any songs but his own, although he may be fully aware of the character of the record and the particular class of service in which it may be employed. In support of this assertion several songs obtained at Red Lake and imperfectly explained by “Little Frenchman” and “Leading Feather,” are reproduced inPl.XXII, AB, 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 Midē´ songs presented in connection with the ritual of initiation and preparation of medicines. The first of the songs given herewith (Pl.IX, A) pertains to a request to Ki´tshi Man´idō that clear weather may be had for theday of ceremonial, and also an affirmation to the candidate that the singer’s words are a faithful rendering of his creed.
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.
mnemonic song
Plate IX.a.Mnemonic Song.
Ki-ne´-na-wi´-´in mani´-i-dō´-ye-win.
I rock you, you that are a spirit.
[A midē’s head, the lines denoting voice or speech—i.e., singing of sacred things, as the loops or circles at the ends of each line indicate.]
Kí-zhĭk-ki-wĭn´-da-mūn´.
The sky I tell you.
[The otter skin medicine sack, and arm reaching to procure something therefrom.]
O-we-nen´; hwīn´.
Who is it, who?
The mī´gis shell; the sacred emblem of the Midē´wiwin.
Wi´-dzhĭ-i-nan´.
The man helping me.
A man walking, the Midē´ Man´idō or Sacred Spirit.
Nu-wan´-ni-ma´na nin-guĭs´?
Have I told the truth to my son?
The bear going to theMidē´wiganand takes with him life to the Ani´shinâ´bēg.
Rest.
Ni´-nīn-dē´,a´-ya´.
My heart, I am there (in the fullness of my heart).
My heart; knows all Midē´ secrets, sensible one.
A´-ni-na´-nĕsh-mi´-ĭ-an ni´-na´-wĭ-tō´.
I follow with my arms.
Arms extended to take up “medicine” or Midē´ secrets.
Man´-i-dō´-wi-an´ nĭ-me´-shine´-mi´-an.
Knowledge comes from the heart, the heart reaches to sources of “medicine” in the earth.
[A Midē´ whose heart’s desires and knowledge extend to the secrets of the earth. The lines diverging toward the earth denote direction.]
We´-gi-kwō´ Kĕ-mī´-nĭ-nan´?
From whence comes the rain?
The power of making a clear sky, i.e., weather.
Mi-shŏk´ kwōt´, dzhe-man´-i-dō´-yan.
The sky, nevertheless, may be clear, Good Spirit.
Giving life to the sick; Dzhe Man´idō handing it to the Midē´.
Wi´-ka-ka-nŭn´-ĕ-nan.
Very seldom I make this request of you.
The Good Spirit filling the body of the supplicant with knowledge of secrets of the earth.
In the following song (Pl.IX, B), the singer relates to the candidate the gratitude which he experiences for the favors derived from the Good Spirit; he has been blessed with knowledge of plants and other sacred objects taken from the ground, which knowledge has been derived by his having himself become a member of the Midē´wiwin, and hence urges upon the candidate the great need of his also continuing in the course which he has thus far pursued.
mnemonic song
Plate IX.b.Mnemonic Song.
Na-witsh´-tshi na-kŭm´-i-en a-na´-pi-an´?
When I am out of hearing, where am I?
The lines extending from the ears denote hearing; the arms directed toward the right and left, being the gesture of negation, usually made by throwing the hands outward and away from the front of the body.
We´-nen-ne´ en´-da-yan.
In my house, I see.
Sight is indicated by the lines extending from the eyes; the horns denote superiority of the singer.
Mo-kī´-yan-na´-a-witsh´-i-gūm´-mi.
When I rise it gives me life, and I take it.
The arm reaches into the sky to receive the gifts which are handed down by the Good Spirit. The short transverse line across the forearm indicates the arch of the sky, this line being an abbreviation of the curve usually employed to designate the same idea.
Wen´-dzhi-ba´-pi-an´.
The reason why I am happy.
Asking the Spirit for life, which is granted. The singer’s body is filled with the heart enlarged, i.e., fullness of heart, the lines from the mouth denoting abundance of voice or grateful utterances—singing.
Rest.
Zha´-zha-bui´-ki-bi-nan´ wig´-ĕ-wâm´.
The Spirit says there is plenty of “medicine” in the Midē´ wig´iwam.
[Two superior spirits, Ki´tshi Man´idō and Dzhe Man´idō, whose bodies are surrounded by “lines of sacredness,” tell the Midē´ where the mysterious remedies are to be found. The vertical waving lines are the lines indicating these communications; the horizontal line, at the bottom, is the earth’s surface.]
Ya-hō´-hon-ni´-yŏ.
The Spirit placed medicine in the ground, let us take it.
The arm of Ki´tshi Man´idō put into the ground sacred plants, etc., indicated by the spots at different horizons in the earth. The short vertical and waving lines denote sacredness of the objects.
Ní-wo´-we-nī´-nan ki´-bi-do-nan´.
I am holding this that I bring to you.
The singer sits in the Midē´wiwin, and offers the privilege of entrance, by initiation, to the hearer.
Midē´ nĭ-ka´-năk kish´-o-wĕ´-ni-mĭ-ko´.
I have found favor in the eyes of my midē´ friends.
The Good Spirit has put life into the body of the singer, as indicated by the two mysterious arms reaching towards his body, i.e., the heart, the seat of life.
In the following song (Pl.IX, C), the preceptor appears to feel satisfied that the candidate is prepared to receive the initiation, and therefore tells him that the Midē´ Man´idō announces to him the assurance. The preceptor therefore encourages his pupil with promises of the fulfillment of his highest desires.
mnemonic song
Plate IX.c.Mnemonic Song.
Ba´-dzhĭ-ke´-o gi´-mand ma-bis´-in-dâ´-ă.
I hear the spirit speaking to us.
The Midē´ singer is of superior power, as designated by the horns and apex upon his head. The lines from the ears indicate hearing.
Kwa-yăk´-in dī´-sha in-dâ´-yan.
I am going into the medicine lodge.
The Midē´wigân is shown with a line through it to signify that he is going through it, as in the initiation.
Kwe´-tshĭ-ko-wa´-ya ti´-na-man.
I am taking (gathering) medicine to make me live.
The discs indicate sacred objects within reach of the speaker.
O´-wi-yo´-in en´-do-ma mâk´-kwin-ĕn´-do-ma´.
I give you medicine, and a lodge, also.
The Midē´, as the personator of Makwa´ Man´idō, is empowered to offer this privilege to the candidate.
O-wē´-nĕn bĕ-mī´-sĕt.
I am flying into my lodge.
Represents the Thunder-Bird, a deity flying into the arch of the sky. The short lines denote the (so-called spirit lines) abode of spirits or Man´idōs.
Na-nī-ne kwe-wē´-an.
The Spirit has dropped medicine from the sky where we can get it.
The line from the sky, diverging to various points, indicates that the sacred objects occur in scattered places.
Nē´-wōdē´-ē´.
I have the medicine in my heart.
The singer’s body—i.e., heart—is filled with knowledge relating to sacred medicines from the earth.
During the period of time in which the candidate is instructed in the foregoing traditions, myths, and songs the subject of Midē´ plants is also discussed. The information pertaining to the identification and preparation of the various vegetable substances is not imparted in regular order, only one plant or preparation, or perhaps two, being enlarged upon at a specified consultation. It may be that the candidate is taken into the woods where it is known that a specified plant or tree may be found, when a smoke offering is made before the object is pulled out of the soil, and a small pinch of tobacco put into the hole in the ground from which it was taken. This is an offering to Noko´mis—the earth, the grandmother of mankind—for the benefits which are derived from her body where they were placed by Ki´tshi Man´idō.
In the following list are presented, as far as practicable, the botanical and common names of these, there being a few instances in which the plants were not to be had, as they were foreign to that portion of Minnesota in which the investigations were made; a few of them, also, were not identified by the preceptors, as they were out of season.
It is interesting to note in this list the number of infusions and decoctions which are, from a medical and scientific standpoint, specific remedies for the complaints for which they are recommended. It is probable that the long continued intercourse between the Ojibwa and the Catholic Fathers, who were tolerably well versed in the ruder forms of medication, had much to do with improving an older and purely aboriginal form of practicing medical magic. In some of the remedies mentioned below there may appear to be philosophic reasons for their administration, but upon closer investigation it has been learned that the cure is not attributed to a regulation or restoration of functional derangement, but to the removal or even expulsion of malevolent beings—commonly designated as bad Man´idōs—supposed to have taken possession of that part of the body in which such derangement appears most conspicuous. Further reference to the mythic properties of some of the plants employed will be made at the proper time.
Although the word Mashki kiwa´bun—medicine broth—signifies liquid medical preparations, the term is usually employed in a general sense to pertain to the entire materia medica; and in addition to the alleged medicinal virtues extolled by the preceptors, certain parts of the trees and plants enumerated are eaten on account of some mythic reason, or employed in the construction or manufacture of habitations, utensils, and weapons, because of some supposed supernatural origin or property, an explanation of which they have forgotten.
Pinus strobus, L. White Pine. Zhingwâk´.
1. The leaves are crushed and applied to relieve headache; also boiled; after which they are put into a small hole in the ground and hot stones placed therein to cause a vapor to ascend, which is inhaled to cure backache.
The fumes of the leaves heated upon a stone or a hot iron pan are inhaled to cure headache.
2. Gum; chiefly used to cover seams of birch-bark canoes. The gum is obtained by cutting a circular band of bark from the trunk, upon which it is then scraped and boiled down to proper consistence. The boiling was formerly done in clay vessels.
Pinus resinosa, Ait. Red Pine; usually, though erroneously, termed Norway Pine. Pŏkgwĕ´nagē´mŏk.
Used as the preceding.
Abies balsamea, Marshall. Balsam Fir. Ini´nandŏk.
1. The bark is scraped from the trunk and a decoction thereof is used to induce diaphoresis.
2. The gum, which is obtained from the vesicles upon the bark, and also by skimming it from the surface of the water in which the crushed bark is boiled, is carried in small vessels and taken internally as a remedy for gonorrhoea and for soreness of the chest resulting from colds.
3. Applied externally to sores and cuts.
Abies alba, Michx. White Spruce. Sĕ´ssēgân´dŏk. The split roots—wadŏb´-are used for sewing; the wood for the inside timbers of canoes.
Abies nigra, Poir. Black Spruce. A´mikwan´dŏk.
1. The leaves and crushed bark are used to make a decoction, and sometimes taken as a substitute in the absence of pines.
2. Wood used in manufacture of spear handles.
Abies Canadensis, Michx. Hemlock.Gaga´īnwunsh—“Raven Tree.”
Outer bark powdered and crushed and taken internally for the cure of diarrhea. Usually mixed with other plants not named.
Larix Americana, Michx. Tamarack. Mŏsh´kīkiwa´dik.
1. Crushed leaves and bark used as Pinus strobus.
2. Gum used in mending boats.
3. Bark used for covering wig´iwams.
Cupressus thyoides, L. White Cedar. Gi´zhĭk—“Day.”
1. Leaves crushed and used as Pinus strobus. The greater the variety of leaves of coniferæ the better. The spines of the leaves exert their prickly influence through the vapor upon the demons possessing the patient’s body.
2. The timber in various forms is used in the construction of canoe and lodge frames, the bark being frequently employed in roofing habitations.
Juniperus Virginiana, L. Red Cedar. Muskwa´wâ´ak.
Bruised leaves and berries are used internally to remove headache.
Quercus alba, L. White Oak. Mītig´ōmish´.
1. The bark of the root and the inner bark scraped from the trunk is boiled and the decoction used internally for diarrhea.
2. Acorns eaten raw by children, and boiled or dried by adults.
Quercus rubra, L. Red Oak. Wisug´emītig´omish´—“Bitter Acorn Tree.”
Has been used as a substitute for Q. alba.
Acer saccharinum, Wang. Sugar Maple. Innīnâ´tik.
1. Decoction of the inner bark is used for diarrhea.
2. The sap boiled in making sirup and sugar.
3. The wood valued for making arrow shafts.
Acer nigrum, Michx. Black Sugar Maple.Iskig´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´nnis´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.Wīgwas´.
Highly esteemed, and employed for making records, canoes, syrup-pans, mōkoks´—or sugar boxes—etc. The record of the Midē´wiwin, given by Minabō´zho, was drawn upon this kind of bark.
Populus monilifera, Ait. Cottonwood. Mâ´nâsâ´ti.
The cotton down is applied to open sores as an absorbent.
Populus balsamifera, L. Balsam Poplar. Asa´dĭ.
1. The bark is peeled from the branches and the gum collected and eaten.
2. Poles are used in building ordinary shelter lodges, and particularly for the Midē´wigân.
Juglans nigra, L. Black Walnut. Paga´nŏk—“Nut wood.”
Walnuts are highly prized; the green rind of the unripe fruit is sometimes employed in staining or dyeing.
Smilacina racemosa, Desf. False Spikenard.Kinē´bigwŏshk—“Snake weed or Snake Vine.”
1. Warm decoction of leaves used by lying-in women.
2. The roots are placed upon a red-hot stone, the patient, with a blanket thrown over his head, inhaling the fumes, to relieve headache.
3. Fresh leaves are crushed and applied to cuts to stop bleeding.
Helianthus occidentalis, Riddell. Sunflower.Pŭkite´wŭbbŏkuns´.
The crushed root is applied to bruises and contusions.
Polygala senega, L. Seneca Snakeroot. Winis´sikēns´.
1. A decoction of the roots is used for colds and cough.
2. An infusion of the leaves is given for sore throat; also to destroy water-bugs that have been swallowed.
Rubus occidentalis, L. Black Raspberry.Makadē´mĭskwi´minŏk—“Black Blood Berry.”
A decoction made of the crushed roots is taken to relieve pains in the stomach.
Rubus strigosus, Michx. Wild Red Raspberry. Miskwi´minŏk´—“Blood Berry.”
The roots are sometimes used as a substitute for the preceding.
Gaylussacia resinosa, Torr. and Gr. Huckleberry. Mī´nŭn.
Forms one of the chief articles of trade during the summer. The berry occupies a conspicuous place in the myth of the “Road of the Dead,” referred to in connection with the “Ghost Society.”
Prunus Virginiana, L. Choke Cherry.Sisan´wemi´nakŏânsh´.
1. The branchlets are used for making an ordinary drink; used also during gestation.
2. The fruit is eaten.
Prunus serotina, Ehrhart. Wild Black Cherry.Okwē´mĭsh—“Scabby Bark.”
1. The inner bark is applied to external sores, either by first boiling, bruising, or chewing it.
2. An infusion of the inner bark is sometimes given to relieve pains and soreness of the chest.
Prunus Pennsylvanica, L. Wild Red Cherry. Kusigwa´kumi´nŏk.
1. A decoction of the crushed root is given for pains and other stomach disorders.
2. Fruit is eaten and highly prized.
3. This, believed to be synonymous with the June Cherry of Minnesota, is referred to in the myths and ceremonies of the “Ghost Society.”
Prunus Americana, Marsh. Wild Plum. Bogē´sanŏk.
The small rootlets, and the bark of the larger ones, are crushed and boiled together with the roots of the following named plants, as a remedy for diarrhea. The remaining plants were not in bloom at the time during which theinvestigationswere made, and therefore were not identified by the preceptors, they being enabled to furnish only the names and an imperfect description. They are as follows, viz: Minēn´sŏk, two species, one with red berries, the other with yellow ones;Wabō´sōminī´sŏk—“Rabbit berries”; Shi´gwanau´isŏk, having small red berries; and Cratægus coccinea, L. Scarlet-fruited Thorn. O´ginīk.
Typha latifolia, L. Common Cat-tail. Napŏgŭshk—“Flat grass.”
The roots are crushed by pounding or chewing, and applied as a poultice to sores.
Sporobolus heterolepisGr. Napŏ´gŭshkūns´—“Little Flat Grass.”
1. Used sometimes as a substitute for the preceding.
2. Roots are boiled and the decoction taken to induce emesis, “to remove bile.”
Fragaria vesca, L. Wild Strawberry. Odē īmĭn´nĕ—Heart Berry.
Referred to in the ceremony of the “Ghost Society.”
The fruit is highly valued as a luxury.
Acer Pennsylvanicum, L. Striped Maple. Mōn´zomĭsh´—“Moose Wood.”
The inner bark scraped from four sticks or branches, each two feet long, is put into a cloth and boiled, the liquid which can subsequently be pressed out of the bag is swallowed, to act as an emetic.
Fraxinus sambucifolia, Lam. Black or Water Ash. A´gimak´.
1. The inner bark is soaked in warm water, and the liquid applied to sore eyes.
2. The wood is employed in making the rims for frames of snow-shoes.
Veronica Virginica, L. Culver’s Root.Wi´sŏgedzhi´bik—“Bitter Root.”
A decoction of the crushed root is taken as a purgative.
Salix Candida, Willd. Hoary Willow.Sisi´gobe´mĭsh.
The thick inner bark of the roots is scraped off, boiled, and the decoction taken for cough.
Symphoricarposvulgaris, Michx. Indian Currant. Gus´sigwaka´mĭsh.
The inner bark of the root boiled and the decoction, when cold, applied to sore eyes.
Geum strictum, Ait. Aven. Ne´bone´ankwe´âk—“ Hair on one side.”
The roots are boiled and a weak decoction taken internally for soreness in the chest, and cough.
Rumex crispus, L. Curled Dock. O´zabetshi´wĭk.
The roots are bruised or crushed and applied to abrasions, sores, etc.
Amorpha canescens, Nutt. Lead Plant. We´abŏnag´kak—“That which turns white.”
A decoction, made of the roots, is used for pains in the stomach.Rosa blanda, Ait. Early Wild Rose. O´ginīk.
A piece of root placed in lukewarm water, after which the liquid is applied to inflamed eyes.
Anemone(sp.?) Anemone. Wisŏg´ibŏk´; also called Hartshorn plant by the mixed-bloods of Minnesota.
The dry leaves are powdered and used as an errhine, for the cure of headache.
(Gen. et sp. ?) Termed Kine´bĭk wansh´kons and “Snake weed.”
This plant was unfortunately so injured in transportation that identification was impossible. Ball-players and hunters use it to give them endurance and speed; the root is chewed when necessary to possess these qualities. The root is likened to a snake, which is supposed to be swift in motion and possessed of extraordinary muscular strength.
Rhus(aromatica, Ait. ?) “White Sumac.” Bŏkkwan´ībŏk.
Roots are boiled, with those of the following named plant, and the decoction taken to cure diarrhea.
(Gen. et sp. ?) Ki´tshiodēiminibŏk—“Big Heart Leaf.”
Roots boiled, with preceding, and decoction taken for diarrhea.
Monarda fistulosa, L. Wild Bergamot. Moshkōs´wanowins´—“Little Elk’s Tail.”
The root is used by making a decoction and drinking several swallows, at intervals, for pain in the stomach and intestines.
Hydrophyllum Virginicum, L. Waterleaf.Buⁿkite´bagūⁿs´.
The roots are boiled, the liquor then taken for pains in the chest, back, etc.
Anemone Pennsylvanicum, L. Pennsylvania Anemone. Pesī´kwadzhi´bwiko´kŏk.
A decoction of the roots is used for pains in the lumbar region.
Viola(Canadensis, L.?). Canada Violet. Maskwī´widzhī´wiko´kŏk.
The decoction made of the roots is used for pains in the region of the bladder.
Phryma leptostachya, L. Lopseed. Waia´bishkĕno´kŏk.
The roots are boiled and the decoction taken for rheumatic pains in the legs.
Viola pubescens, Ait. Downy Yellow Violet.Ogitē´baguns.
A decoction is made of the roots, of which small doses are taken at intervals for sore throat.
Rosa(lucida, Ehrhart?). Dwarf Wild Rose.Oginī´minagan´wŏs.
The roots of young plants are steeped in hot water and the liquid applied to sore eyes.
(Gen. et sp. ?) Mŏ´zânâ´tĭk.
This plant could not be identified at the locality and time at which investigations were conducted. The root is boiled and the decoction taken as a diuretic for difficult micturition.
Actæa rubra, Michx. Red Baneberry. Odzī´bĭkĕns´—“Little Root.”
A decoction of the root, which has a sweet taste, is used for stomachic pains caused by having swallowed hair (mythic). Used also in conjunction with Ginseng.
This plant, according to some peculiarities, is considered the male plant at certain seasons of the year, and is given only to men and boys, while the same plant at other seasons, because of size, color of fruit, or something else, is termed the female, and is prepared for women and girls in the following manner, viz: The roots are rolled in basswood leaves and baked, when they become black; an infusion is then prepared, and used in a similar manner as above.
The latter is called Wash´kubĭdzhi´bikakŏk´.
Botrychium Virginicum, Swartz. Moonwort. Ozaga´tigŭm.
The root is bruised and applied to cuts.
Aralia trifolia, Gr. Dwarf Ginseng.Nesō´bakŏk—“Three Leafed.”
The roots are chewed and the mass applied to cuts to arrest hemorrhage.
Echinospermum lappula, Lehm. Stickweed. Ozaga´tĭgomĕns—“Burr Bush.”
The roots are placed in a hole in the ground upon hot stones, to cause the fumes to rise, when the patient puts down his face and has a cloth or blanket thrown over his head. The fumes are inhaled for headache. The raw roots are also sniffed at for the same purpose.
It is affirmed by various members of the Midē´ Society that in former times much of the information relating to some of these plants was not imparted to a candidate for initiation into the first degree, but was reserved for succeeding degrees, to induce a Midē´ of the first degree to endeavor to attain higher distinction and further advancement in the mysteries of the order. As much knowledgeis 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´sigĕ, and are a copy of an old birch-bark scroll which has for many years been in his possession, and which was made in imitation of one in the possession of his father, Baiē´dzĭk, one of the leading Midē´ at Mille Lacs, Minnesota.
mnemonic song
Plate X.a. Mnemonic Song.
Wī-ka-no´-shi-an-ŏ.
My arm is almost pulled out from digging medicine. It is full of medicine.
The shortzigzaglines signifying magic influence, erroneously designated “medicine.”
We-wī´-ka-ni´-an.
Almost crying because the medicine is lost.
The lines extending downward from the eyesignifiesweeping; the circle beneath the figure is the place where the “medicine” is supposed to exist. The idea of “lost” signifies that some information has been forgotton through death of those who possessed it.
Me-shi´-âk-kĭnk mi-sui´-a-kĭnk.
Yes, there is much medicine you may cry for.
Refers to that which is yet to be learned of.
Pe-i´-e-mĭ-ko-ya´-na-kĭnk´.
Yes, I see there is plenty of it.
The Midē´ has knowledge of more than he has imparted, but reserves that knowledge for a future time. The lines of “sight” run to various medicines which he perceives or knows of.
Rest.
We´-a-kwĕ´-nĭnk pe-ĭ-e´-mi-wĭt´-o-wan´.
When I come out the sky becomes clear.
When the otter-skin Midē´ sack is produced the sky becomes clear, so that the ceremonies may proceed.
We´-kwĕ-nĭnk´ ke´-tŏ-nĭnk´ e´-to-wa´.
The spirit has given me power to see.
The Midē´ sits on a mountain the better to commune with the Good Spirit.
Mi´-sha-kwat´-ni-yō´.
I brought the medicine to bring life.
The Midē´ Man´idō, the Thunderer, after bringing some of the plants—by causing the rains to fall—returns to the sky. The short line represents part of the circular line usually employed to designate the imaginary vault of the sky.
Me´-ka-yē´-nĭnk te´-a-yĕ-am´-ban.
I, too, see how much there is.
His power elevates the Midē´ to the rank of a man´idō, from which point he perceives many secrets hidden in the earth.
In-de´-be-mĭ´-ko.
I am going to the medicine lodge.
The vertical left-hand figure denotes a leg going toward the Midē´wigân.
In-de´-bi-bi´-ton.
I take life from the sky.
The Midē´ is enabled to reach into the sky and to obtain from Ki´tshi Man´idō the means of prolonging life. The circle at the top denotes the sacred mī´gis, or shell.
No-a´-wi´-mi-kō´.
Let us talk to one another.
The circles denote the places of the speaker (Midē´) and the hearer (Ki´tshi Man´idō), the short lines signifying magic influences, the Midē´ occupying the left hand and smaller seat.
Man´-i-dō-ye-na´-ni ni-kan´.
The spirit is in my body, my friend.
The mī´gis, given by Ki´tshi Man´idō, is in contact with the Midē´’s body, and he is possessed of life and power.
From ten days to two weeks before the day of initiation, the chief Midē´ priest sends out to all the members invitations, which consist of sticks one-fourth of an inch thick and 6 or 7 inches long. The courier is charged with giving to the person invited explicit information as to the day of the ceremony and the locality where it is tobe 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. SeeFig. 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 init, 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. 18represents 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: