During the period of time in which the candidate is instructed in the foregoing traditions, myths, and songs the subject of Midē´ plants is also discussed. The information pertaining to the identification and preparation of the various vegetable substances is not imparted in regular order, only one plant or preparation, or perhaps two, being enlarged upon at a specified consultation. It may be that the candidate is taken into the woods where it is known that a specified plant or tree may be found, when a smoke offering is made before the object is pulled out of the soil, and a small pinch of tobacco put into the hole in the ground from which it was taken. This is an offering to Noko´mis—the earth, the grandmother of mankind—for the benefits which are derived from her body where they were placed by Ki´tshi Man´idō.
In the following list are presented, as far as practicable, the botanical and common names of these, there being a few instances in which the plants were not to be had, as they were foreign to that portion of Minnesota in which the investigations were made; a few of them, also, were not identified by the preceptors, as they were out of season.
It is interesting to note in this list the number of infusions and decoctions which are, from a medical and scientific standpoint, specific remedies for the complaints for which they are recommended. It is probable that the long continued intercourse between the Ojibwa and the Catholic Fathers, who were tolerably well versed in the ruder forms of medication, had much to do with improving an older and purely aboriginal form of practicing medical magic. In some of the remedies mentioned below there may appear to be philosophic reasons for their administration, but upon closer investigation it has been learned that the cure is not attributed to a regulation or restoration of functional derangement, but to the removal or even expulsion of malevolent beings—commonly designated as bad Man´idōs—supposed to have taken possession of that part of the body in which such derangement appears most conspicuous. Further reference to the mythic properties of some of the plants employed will be made at the proper time.
Although the word Mashki kiwa´bun—medicine broth—signifies liquid medical preparations, the term is usually employed in a general sense to pertain to the entire materia medica; and in addition to the alleged medicinal virtues extolled by the preceptors, certain parts of the trees and plants enumerated are eaten on account of some mythic reason, or employed in the construction or manufacture of habitations, utensils, and weapons, because of some supposed supernatural origin or property, an explanation of which they have forgotten.
Pinus strobus, L. White Pine. Zhingwâk´.
1. The leaves are crushed and applied to relieve headache; also boiled; after which they are put into a small hole in the ground and hot stones placed therein to cause a vapor to ascend, which is inhaled to cure backache.
The fumes of the leaves heated upon a stone or a hot iron pan are inhaled to cure headache.
2. Gum; chiefly used to cover seams of birch-bark canoes. The gum is obtained by cutting a circular band of bark from the trunk, upon which it is then scraped and boiled down to proper consistence. The boiling was formerly done in clay vessels.
Pinus resinosa, Ait. Red Pine; usually, though erroneously, termed Norway Pine. Pŏkgwĕ´nagē´mŏk.
Used as the preceding.
Abies balsamea, Marshall. Balsam Fir. Ini´nandŏk.
1. The bark is scraped from the trunk and a decoction thereof is used to induce diaphoresis.
2. The gum, which is obtained from the vesicles upon the bark, and also by skimming it from the surface of the water in which the crushed bark is boiled, is carried in small vessels and taken internally as a remedy for gonorrhoea and for soreness of the chest resulting from colds.
3. Applied externally to sores and cuts.
Abies alba, Michx. White Spruce. Sĕ´ssēgân´dŏk. The split roots—wadŏb´-are used for sewing; the wood for the inside timbers of canoes.
Abies nigra, Poir. Black Spruce. A´mikwan´dŏk.
1. The leaves and crushed bark are used to make a decoction, and sometimes taken as a substitute in the absence of pines.
2. Wood used in manufacture of spear handles.
Abies Canadensis, Michx. Hemlock. Saga´īnwunsh—“Raven Tree.”
Outer bark powdered and crushed and taken internally for the cure of diarrhea. Usually mixed with other plants not named.
Larix Americana, Michx. Tamarack. Mŏsh´kīkiwa´dik.
1. Crushed leaves and bark used as Pinus strobus.
2. Gum used in mending boats.
3. Bark used for covering wig´iwams.
Cupressus thyoides, L. White Cedar. Gi´zhĭk—“Day.”
1. Leaves crushed and used as Pinus strobus. The greater the variety of leaves of coniferæ the better. The spines of the leaves exert their prickly influence through the vapor upon the demons possessing the patient’s body.
2. The timber in various forms is used in the construction of canoe and lodge frames, the bark being frequently employed in roofing habitations.
Juniperus Virginiana, L. Red Cedar. Muskwa´wâ´ak.
Bruised leaves and berries are used internally to remove headache.
Quercus alba, L. White Oak. Mītig´ōmish´.
1. The bark of the root and the inner bark scraped from the trunk is boiled and the decoction used internally for diarrhea.
2. Acorns eaten raw by children, and boiled or dried by adults.
Quercus rubra, L. Red Oak. Wisug´emītig´omish´—“Bitter Acorn Tree.”
Has been used as a substitute for Q. alba.
Acer saccharinum, Wang. Sugar Maple. Innīnâ´tik.
1. Decoction of the inner bark is used for diarrhea.
2. The sap boiled in making sirup and sugar.
3. The wood valued for making arrow shafts.
Acer nigrum, Michx. Black Sugar Maple. Ishig´omeaush´— “Sap-flows-fast.”
Arbor liquore abundans, ex quo liquor tanquam urina vehementer projicitur.
Sometimes used as the preceding.
Betula excelsa, Ait. Yellow Birch. Wi´umis´sik.
The inner bark is scraped off, mixed with that of the Acer saccharinum, and the decoction taken as a diuretic.
Betula papyracea, Ait. White Birch. Mīgwas´.
Highly esteemed, and employed for making records, canoes, syrup-pans, mōkoks´—or sugar boxes—etc. The record of the Midē´wiwin, given by Minabō´zho, was drawn upon this kind of bark.
Populus monilifera, Ait. Cottonwood. Mâ´nâsâ´ti.
The cotton down is applied to open sores as an absorbent.
Populus balsamifera, L. Balsam Poplar. Asa´dĭ.
1. The bark is peeled from the branches and the gum collected and eaten.
2. Poles are used in building ordinary shelter lodges, and particularly for the Midē´wigân.
Juglans nigra, L. Black Walnut. Paga´nŏk—“Nut wood.”
Walnuts are highly prized; the green rind of the unripe fruit is sometimes employed in staining or dyeing.
Smilacina racemosa, Desf. False Spikenard. Kinē´wigwŏshk—“Snake weed or Snake Vine.”
1. Warm decoction of leaves used by lying-in women.
2. The roots are placed upon a red-hot stone, the patient, with a blanket thrown over his head, inhaling the fumes, to relieve headache.
3. Fresh leaves are crushed and applied to cuts to stop bleeding.
Helianthus occidentalis, Riddell. Sunflower. Pŭkite´wŭkbŏkuns´.
The crushed root is applied to bruises and contusions.
Polygala senega, L. Seneca Snakeroot. Winis´sikēns´.
1. A decoction of the roots is used for colds and cough.
2. An infusion of the leaves is given for sore throat; also to destroy water-bugs that have been swallowed.
Rubus occidentalis, L. Black Raspberry. Makadē´wĭskwi´minŏk—“Black Blood Berry.”
A decoction made of the crushed roots is taken to relieve pains in the stomach.
Rubus strigosus, Michx. Wild Red Raspberry. Miskwi´minŏk´—“Blood Berry.”
The roots are sometimes used as a substitute for the preceding.
Gaylussacia resinosa, Torr. and Gr. Huckleberry. Mī´nŭn.
Forms one of the chief articles of trade during the summer. The berry occupies a conspicuous place in the myth of the “Road of the Dead,” referred to in connection with the “Ghost Society.”
Prunus Virginiana, L. Choke Cherry. Sisan´wewi´nakânsh´.
1. The branchlets are used for making an ordinary drink; used also during gestation.
2. The fruit is eaten.
Prunus serotina, Ehrhart. Wild Black Cherry. Okwē´wĭsh—“Scabby Bark.”
1. The inner bark is applied to external sores, either by first boiling, bruising, or chewing it.
2. An infusion of the inner bark is sometimes given to relieve pains and soreness of the chest.
Prunus Pennsylvanica, L. Wild Red Cherry. Kusigwa´kumi´nŏk.
1. A decoction of the crushed root is given for pains and other stomach disorders.
2. Fruit is eaten and highly prized.
3. This, believed to be synonymous with the June Cherry of Minnesota, is referred to in the myths and ceremonies of the “Ghost Society.”
Prunus Americana, Marsh. Wild Plum. Bogē´sanŏk.
The small rootlets, and the bark of the larger ones, are crushed and boiled together with the roots of the following named plants, as a remedy for diarrhea. The remaining plants were not in bloom at the time during which 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´saminī´sŏk—“Rabbit berries”; Shi´gwanau´isŏk, having small red berries; and Cratægus coccinea, L. Scarlet-fruited Thorn. O´ginīk.
Typha latifolia, L. Common Cat-tail. Napŏgŭshk—“Flat grass.”
The roots are crushed by pounding or chewing, and applied as a poultice to sores.
Sporobolus 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´wik—“Bitter Root.”
A decoction of the crushed root is taken as a purgative.
Salix Candida, Willd. Hoary Willow. Sisi´gewe´mĭsh.
The thick inner bark of the roots is scraped off, boiled, and the decoction taken for cough.
Symphoricarpus vulgaris, Michx. Indian Currant. Gus´sigwaka´mĭsh.
The inner bark of the root boiled and the decoction, when cold, applied to sore eyes.
Geum strictum, Ait. Aven. Ne´bone´ankwe´âk—“ Hair on one side.”
The roots are boiled and a weak decoction taken internally for soreness in the chest, and cough.
Rumex crispus, L. Curled Dock. O´zabetshi´wĭk.
The roots are bruised or crushed and applied to abrasions, sores, etc.
Amorpha canescens, Nutt. Lead Plant. We´abŏnag´kak—“That which turns white.”
A decoction, made of the roots, is used for pains in the stomach.Rosa blanda, Ait. Early Wild Rose. O´ginīk.
A piece of root placed in lukewarm water, after which the liquid is applied to inflamed eyes.
Anemone(sp.?) Anemone. Wisŏg´ibŏk´; also called Hartshorn plant by the mixed-bloods of Minnesota.
The dry leaves are powdered and used as an errhine, for the cure of headache.
(Gen. et sp. ?) Termed Kine´bĭk wansh´kons and “Snake weed.”
This plant was unfortunately so injured in transportation that identification was impossible. Ball-players and hunters use it to give them endurance and speed; the root is chewed when necessary to possess these qualities. The root is likened to a snake, which is supposed to be swift in motion and possessed of extraordinary muscular strength.
Rhus(aromatica, Ait. ?) “White Sumac.” Bŏkkwan´ībŏk.
Roots are boiled, with those of the following named plant, and the decoction taken to cure diarrhea.
(Gen. et sp. ?) Ki´tshiodēiminibŏk—“Big Heart Leaf.”
Roots boiled, with preceding, and decoction taken for diarrhea.
Monarda fistulosa, L. Wild Bergamot. Moshkōs´wanowins´—“Little Elk’s Tail.”
The root is used by making a decoction and drinking several swallows, at intervals, for pain in the stomach and intestines.
Hydrophyllum Virginicum, L. Waterleaf. Hunkite´wagūŭs´.
The roots are boiled, the liquor then taken for pains in the chest, back, etc.
Anemone Pennsylvanicum, L. Pennsylvania Anemone. Pesī´kwadzhi´bwiko´kŏk.
A decoction of the roots is used for pains in the lumbar region.
Viola(Canadensis, L.?). Canada Violet. Maskwī´widzhī´wiko´kŏk.
The decoction made of the roots is used for pains in the region of the bladder.
Phryma leptostachya, L. Lopseed. Waia´bishkĕno´kŏk.
The roots are boiled and the decoction taken for rheumatic pains in the legs.
Viola pubescens, Ait. Downy Yellow Violet, Ogitē´waguns.
A decoction is made of the roots, of which small doses are taken at intervals for sore throat.
Rosa(lucida, Ehrhart?). Dwarf Wild Rose. Oginī´minagan´mŏs.
The roots of young plants are steeped in hot water and the liquid applied to sore eyes.
(Gen. et sp. ?) Mŏ´zânâ´tĭk.
This plant could not be identified at the locality and time at which investigations were conducted. The root is boiled and the decoction taken as a diuretic for difficult micturition.
Actæa rubra, Michx. Red Baneberry. Odzī´bĭkĕns´—“Little Root.”
A decoction of the root, which has a sweet taste, is used for stomachic pains caused by having swallowed hair (mythic). Used also in conjunction with Ginseng.
This plant, according to some peculiarities, is considered the male plant at certain seasons of the year, and is given only to men and boys, while the same plant at other seasons, because of size, color of fruit, or something else, is termed the female, and is prepared for women and girls in the following manner, viz: The roots are rolled in basswood leaves and baked, when they become black; an infusion is then prepared, and used in a similar manner as above.
The latter is called Wash´kubĭdzhi´bikakŏk´.
Botrychium Virginicum, Swartz. Moonwort. Ozaga´tigŭm.
The root is bruised and applied to cuts.
Aralia trifolia, Gr. Dwarf Ginseng. Nesō´wakŏk—“Three Leafed.”
The roots are chewed and the mass applied to cuts to arrest hemorrhage.
Echinospermum lappula, Lehm. Stickweed. Ozaga´tĭgomĕns—“Burr Bush.”
The roots are placed in a hole in the ground upon hot stones, to cause the fumes to rise, when the patient puts down his face and has a cloth or blanket thrown over his head. The fumes are inhaled for headache. The raw roots are also sniffed at for the same purpose.
It is affirmed by various members of the Midē´ Society that in former times much of the information relating to some of these plants was not imparted to a candidate for initiation into the first degree, but was reserved for succeeding degrees, to induce a Midē´ of the first degree to endeavor to attain higher distinction and further advancement in the mysteries of the order. As much 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:
When the four vapor baths have been taken by the candidate, and the eve of the ceremony has arrived, he remains in the sudatory longer than usual so as not to come in contact with the large crowd of visitors who have arrived upon the scene. The woods resound with the noises incident to a large camp, while in various directions may be heard the monotonous beating of the drum indicating the presence of a number of dancers, or the hard, sharp taps of the midē´ drum, caused by a priest propitiating and invoking the presence and favor of Ki´tshi Ma´nidō in the service now so near at hand.
When the night is far advanced and all becomes hushed, the candidate, with only the preceptor accompanying, retires to his own wig´iwam, while the assistant Midē´ priests and intimate friends or members of his family collect the numerous presents and suspend them from the transverse and longitudinal poles in the upper part of the Midē´wigân. Watchers remain to see that nothing is removed during the night.
At the approach of day, the candidate breakfasts and again returns to the sweat-lodge to await the coming of his preceptor, and, later, of the officiating priests. The candidate puts on his best clothingand such articles of beaded ornaments as he may possess. The preceptor and Midē´ priests are also clad in their finest apparel, each wearing one or two beaded dancing bags at his side, secured by a band of beaded cloth crossing the opposite shoulder. The members of the Midē´wiwin who are not directly concerned in the preliminaries resort to the Midē´wigân and take seats around the interior, near the wall, where they may continue to smoke, or may occasionally drum and sing. The drummer, with his assistants, takes a place near upon the floor of the sacred inclosure to the left of the eastern entrance, i.e., the southeast corner.
Should the day open up with a threatening sky, one of the Midē´ priests accompanying the candidate sings the following song (Pl.X, B) to dispel the clouds. Each of the lines is repeated an indefinite number of times, and after being repeated once or twice is sung also by the others as an accompaniment.
It will be observed that the words as spoken vary to some extent when chanted or sung.
mnemonic song
Plate X.b. Mnemonic Song.
Hi-na-nē´, hē´, ki´-ne-na-wē´ man´-i-dō.
I swing the spirit like a child.
The Midē´ Spirit, showing magic lines radiating from his body. The Midē´ claims to be able to receive special favor.
musical notation
Ki´nana´wein, Ki´nana´wein, Ki´nana´wein, Man´ido´weēg;
Ki´nana´wein, Ki´nana´wein, Ki´nana´wein, Man´ido´weēg´;
Ki´nana´wein, Man´ido´weēg´.
MIDI files:drum,flute,piano(default)
Gi-zhik´-ē´ ka-hwē´ da-mū´-nĕ.
The sky is what I am telling you about.
The sky and the earth united by a pathway of possible rain.
musical notation
Ki´zhiga´widâ´ mu´nedē´, Ki´zhiga´widâ´ mu´nedē´,
Ki´zhiga´widâ´ Ki´zhi-ga´wi-dâ´,
Ki´zhi-ga´wi-dâ mu´nedē´, Ki´zhiga´widâ mu´nedē´.
MIDI files:drum,flute,piano(default)
Wa-ne-o-ho ne´-ge-shi´-go-niKo-sa´-we, hē´, wa-ni´-sha´-na´.
We have lost the sky [it becomes dark].
[Clouds obscure the sky, and the arm of the Midē´ is reaching up into it for its favor of clear weather.]
musical notation
Waneo-ho hē ne´-ge-shi-go-ni, Wane-o-ho-hē ne´-ge-shi-go-ni,
Ko´sawe ne hē wa´nishi-na-ha, waneo-ho-hē ne´-ge-shi-go-ni.
MIDI files:drum,flute,piano(default)
Wi-tshi´-hi-na´-ne-he, nē´, kō´, hō.ne´-ni-wi-tshi-nan´.
I am helping you.
[The Otter-skin Midē´ sack is held up to influence the Otter Spirit to aid them.]
musical notation
Wi´tshihinanehe nē´ kō hō´, ne´niwi´tshinan, wi´tshihinanehe
nē´ kō´ hō´. U-a-ni-ma wē u-a-ni-ma wē henigwish.
MIDI files:drum,flute,piano(default)
U-a´-ni-ma´, wē´, he´-ni-gwĭsh.
I have made an error [in sending].
The Otter-skin Midē´ sack has failed to produce the desired effect.
Rest.
The Midē´ women who have gathered without the lodge now begin to dance as the song is renewed.
Na-nin-dē´, hē´, he-yo-ya, nē´.
I am using my heart.
Refers to sincerity of motives in practice of Midē´ ceremony.
Yo´-na-hĭsh´-i-me´-a´-ne´, hē´.yá-na-hĭsh-a-me´-a-ne´, hē´.
What are you saying to me, and I am “in my senses”?
Man´-i-dō, hē´ nē´, mē´-de-wē´, ē´.
The spirit wolf.
One of the malevolent spirits who is opposed to having the ceremony is assisting the evil man´idōs in causing the sky to be overcast.
Wen´-tshi-o-ne-se hē´, nē´, wen´-tshi-o-ne-se hē´.
I do not know where I am going.
The Midē´ is in doubt whether to proceed or not in the performance of initiation.
Mi´-shok-kwo´-ti-ne be-wa´-ne,ni-bin´-zhi man´-i-dō i-ya´-nē.
I depend on the clear sky.
[To have the ceremony go on. Arm reaching toward the sky for help.]
Ke-me´-ni-na-ne´ a-nō´-ē´a´-sho-wē´ me-nō´-de ki-man´-i-dō.
I give you the other village, spirit that you are.
[That rain should fall anywhere but upon the assemblage and Midē´wigân.]
Tshing-gwē´-o-dē|: gē´.
The thunder is heavy.
The Thunder Bird, who causes the rain.
page image
We´-ka-ka-nō´, hō´ shi´-a-dē´.
We are talking to one another.
The Midē´ communes with Ki´tshi Man´idō; he is shown near the sky; his horns denoting superior wisdom and power, while the lines from the mouth signify speech.
In case the appearance of the sky becomes sufficiently favorable the initiation begins, but if it should continue to be more unfavorable or to rain, then the song termed the “Rain Song” is resorted to and sung within the inclosure of the Midē´wigân, to which they all march in solemn procession. Those Midē´ priests who have with them their Midē´ drums use them as an accompaniment to the singing and to propitiate the good will of Ki´tshi Man´idō. Each line of the entire song appears as an independent song, the intervals of rest varying in time according to the feelings of the officiating priest.
The words of the song are known to most of the Midē´ priests; but, as there is no method of retaining a set form of musicial notation, the result is entirely individual and may vary with each singer, if sung independently and out of hearing of others; so that, underordinary circumstances, the priest who leads off sings through one stanza of the song, after which the others will readily catch the notes and accompany him. It will be observed, also, that the words as spoken vary to some extent when chanted or sung.
If this song does not appear to bring about a favorable change the priests return to their respective wig´iwams and the crowd of visitors disperses to return upon the first clear day.
If, however, the day be clear and promising the candidate goes early to the sweat-lodge, where he is joined by his preceptor, and later by the officiating priest. After all preliminaries have been arranged and the proper time for regular proceedings has arrived, the preceptor sings the following song (Pl.X, C), the musical notation of which varies according to his feelings, clearly showing that there is no recognized method of vocal delivery, as is the case with the music of dancing songs: