Part 12

[Illustration] Sōn´-gi-mi-dē´ wi-ka´-ne, hē´, Wi-nō´-a man´-i-dō´-wi-dzhī´-id-e´-zhi-wât. Take the “grand medicine” strong, as they, together with the “Great Spirit,” tell me. [The candidate is enjoined to persevere in his purpose. The associate Midē´ are alluded to, as also Ki´tshi Man´idō, who urge his continuance and advancement in the sacred society. The arm reaches down to search for the sacred mī´gis of the fourth degree-- designated by four vertical lines--which is, as yet, hidden from the person addressed.]

[Illustration] Hwa´-ba-mi-dē´, hwa´-ba-mi-dē´, Na´-wa-kin-tē´. He who sees me, he who sees me, stands on the middle of the earth. [The human figure symbolizes Ki´tshi Man´idō; the magic lines cross his body, while his legs rest upon the outline of the Midē´wigân. His realm, the sky, reaches from the zenith to the earth, and he beholds the Midē´ while chanting and conducting the Midē´wiwin.]

[Illustration] Man´-i-dō´ wi´-ka-ni´ ni-mi-dē´. To the spirit be a friend, my Midē´. [The speaker enjoins the candidate to be faithful to his charge, and thus a friend to Ki´tshi Man´idō, who in return will always assist him. The figure holds a mī´gis in its right hand, and the Midē´ drum in its left.]

The greater number of words in the preceding text are of an archaic form, and are presented as they were chanted. The several lines may be repeated ad libitum to accord with the feeling of inspiration which the singer experiences, or the amount of interest manifested by his hearers.

[Illustration: Plate XVI. Mnemonic Songs.]

All the members of the society not officially inducting the candidate have ere this entered the Midē´wigân and deposited their invitation sticks near the sacred stone, or, in the event of their inability to attend, have sent them with an explanation. The candidate, at the suggestion of the Midē´ priest, then prepares to leave the sudatory, gathers up the tobacco, and as he slowly advances toward the Midē´ inclosure his attendants fall into the procession according to their office. The priests sing as they go forward, until they reach the entrance of the Midē´wigân, where the candidate and his preceptor halt, while the remainder enter and take their stations just within the door, facing the west.

The drummers, who are seated in the southwestern angle of the inclosure, begin to drum and sing, while the candidate is led slowly around the exterior, going by the south, thus following the course of the sun. Upon the completion of the fourth circuit he is halted directly opposite the main entrance, to which his attention is then directed. The drumming and singing cease; the candidate beholds two Midē´ near the outer entrance and either side of it. These Midē´ represent two malevolent man´idō and guard the door against the entrance of those not duly prepared. The one upon the northern side of the entrance then addresses his companion in the following words: I´-ku-tan ka´-wi-nad´-gĭ wa´-na-mâ´-sĭ ē´-zhĭ-gĭ´-nĭ-gĕd--“Do you not see how he is formed?” To which the other responds: O-da´-pĭ-nŏ´ ke´-no-wĭn-dŭng shkwan´-dĭm--“Take care of it, the door;” [i.e., guard the entrance.] The former then again speaks to his companion, and says: Ka-wīn´-nĭ-na-ga´ wâ´-ba-ma´-si-ba´-shĭ-gi´-ne-gēt´--“Do you not see how he carries the goods?” The Midē´ spoken to assents to this, when the preceptor takes several pieces of tobacco which he presents to the two guards, whereupon they permit the candidate to advance to the inner entrance, where he is again stopped by two other guardian man´idō, who turn upon him as if to inquire the reason of his intrusion. The candidate then holds out two parcels of tobacco and says to them: O-da´-pin a-sē´-ma--“Take it, the tobacco,” whereupon they receive the gift and stand aside, saying: Kun´-da-dan--“Go down;” [i.e., enter and follow the path.] As the candidate is taken a few steps forward and toward the sacred stone, four of the eight officiating priests receive him, one replacing the preceptor who goes to the extreme western end there to stand and face the east, where another joins him, while the remaining two place themselves side by side so as to face the west.

It is believed that there are five powerful man´idōs who abide within the third-degree Midē´wigân, one of whom is the Midē´ man´idō--Ki´tshi Man´idō--one being present at the sacred stone, the second at that part of the ground between the sacred stone and the first part where the gifts are deposited, the remaining three at the three degree posts.

As the candidate starts and continues upon his walk around the interior of the inclosure the musicians begin to sing and drum, while all those remaining are led toward the left, and when opposite the sacred stone he faces it and is turned round so that his back is not toward it in passing; the same is done at the second place where one of the spirits is supposed to abide; again at first, second, and third posts. By this time the candidate is at the western extremity of the structure, and as the second Midē´ receives him in charge, the other taking his station beside the preceptor, he continues his course toward the north and east to the point of departure, going through similar evolutions as before, as he passes the three posts, the place of gifts and the sacred stone. This is done as an act of reverence to the man´idōs and to acknowledge his gratitude for their presence and encouragement. When he again arrives at the eastern extremity of the inclosure he is placed between the two officiating Midē´, who have been awaiting his return, while his companion goes farther back, even to the door, from which point he addresses the other officiating Midē´ as follows:

Mĭs-sa´-a-shi´-gwa wi-kan´-da´-we-an´, mĭs-sa´-a-shi´-gwa Now is the time [I am] telling [--advising,] now is the time

wī´-di-wa´-mŏk wi-un´-o-bē-ŏg. to be observed [I am] ready to make him sit down.

Then one of the Midē´ priests standing beside the candidate leads him to the spot between the sacred stone and the first-degree post where the blankets and other goods have been deposited, and here he is seated. This priest then walks slowly around him singing in a tremulous manner wa´, hĕ´, hĕ´, hĕ´, hĕ´, hĕ´, hĕ´, hĕ´, returning to a position so as to face him, when he addresses him as follows: Mĭs-sa´-a-shi´-gwa pŏ´-gŭ-sĕ-ni´mi-nan´ au´-u-sa´ za-a´-da-win´ man´-i-dō mī´-gis. Na´-pish-gatsh di-mâ´-gĭ-sĭ ĕ-nĕ´-nĭ-mi-an pi´-sha-gâ-an-da-i´ na´-pish-gatsh tshi-skwa´-di-na-wâd´ dzhi-ma´-dzhi-a-ka´-ma-da-mân bi-mâ´-dĭs-si´-an.

The following is a free translation:

The time has arrived for you to ask of the Great Spirit this “reverence” i.e., the sanctity of this degree. I am interceding in your behalf, but you think my powers are feeble; I am asking him to confer upon you the sacred powers. He may cause many to die, but I shall henceforth watch your course of success in life, and learn if he will heed your prayers and recognize your magic power.

At the conclusion of these remarks three others of the officiating Midē´ advance and seat themselves, with their chief, before the candidate. The Midē´ drum is handed to the chief priest, and after a short prelude of drumming he becomes more and more inspired, and sings the following Midē´ song, represented pictorially, also on Pl. XIV, B.

[Illustration] Man´-i-dō´ we-da´, man´-i-dō´ gi-dō´ we-do´-nĭng. Let us be a spirit, let the spirit come from the mouth. [The head is said to signify that of a Midē´, who is about to sing.]

[Illustration] Nin´-de-wen´-don zha´-bon-dĕsh´-kâⁿ-mân´. I own this lodge, through which I pass. [The speaker claims that he has been received into the degree of the Midē´wiwin to which he refers. The objects on the outer side of the oblong square character represent spirits, those of the bear.]

[Illustration] Ân´-dzhe-ho ĭ´-a-ni´ o-gēn´, hwe´-ō-ke´, hwe´-ō-ke´. Mother is having it over again. [The reference is to the earth, as having the ceremony of the “grand medicine” again.]

[Illustration] Ni´-ka-nan ni´-go-sân, ni´-go-sân´ ni-ka´-ni-san´, man´-i-dō´ wi-dzhig´ nin-go-sân´ an-i-wa´-bi-dzhig ni-ka´. Friends I am afraid, I am afraid, friends, of the spirits sitting around me. [The speaker reaches his hand toward the sky, i.e., places his faith in Ki´tshi Man´idō who abides above.]

[Illustration] Ya´-ki-no´-sha-me´-wa, ya´-ki-no´-sha-me´-wa, ya-ki-no-si-ka-ne, ya-ki-no-si-ka-ne, hē´, ki´-no-sha´-we-wa´. I am going, with medicine bag, to the lodge. [The object represents an otter skin Midē´ sack, the property of the speaker.]

[Illustration] Ya´-be-kai´-a-bi, ya´-be-kai´-a-bi, hē´-ā´, hē´-ā´, ya´-be-kai´-a-bi, ya´-be-kai´-a-bi, hē´-ā´, hē´ā´, wa´-na-he´-ni´-o-ni´, ya´-be-kai´-o-bik´. We are still sitting in a circle. [A Midē´ sitting within the Midē´wigân; the circle is shown.]

[Illustration] A-ya´-a-bi-ta´ pa´-ke-zhĭk´, ū´, hū´, a´, Half the sky [The hand is shown reaching toward the sky, imploring the assistance of Ki´tshi Man´idō that the candidate may receive advancement in power. He has only two degrees, one-half of the number desired.]

[Illustration] Ba´-be-ke´ o´-gi-mân nish´-a-we, hē´, ne´-me-ke-hē´, nish´-a-we´-ni-mĭk o´-gi-mân. The spirit has pity on me now, [The “Great Spirit” is descending upon the Midē´wigân, to be present during the ceremony.]

[Illustration] Nin-dai´-a, nin-dai´-a, ha´, we´-ki-ma´, ha´, wâ-no-kwe´. In my heart, in my heart, I have the spirit. [The hand is holding the mī´gis, to which reference is made.]

[Illustration] I-ke´-u-ha´-ma man-ta-na´-ki-na ni-ka´-ni I take the earth, my Midē´ friends. [The earth furnishes the resources necessary to the maintenance of life, both food and medicines.]

[Illustration] Wi´-a-ya´-din shin-da´, hān´, man-da´-ha-ni´, o-hō´ ni-bĭ´. Let us get him to take this water. [The figure sees medicine in the earth, as the lines from the eyes to the horizontal strokes indicate.]

[Illustration] Hŭe´-shĭ-shi-kwa´-ni-an nin-ga´-ga-mūn´. I take this rattle. [The rattle is used when administering medicine.]

[Illustration] Wi-wa´-ba-mi´na hē´-na ko´-ni-a´-ni, ka´, ko´-ni-a´-ho-nā´, nī´, kā´. See how I shine in making medicine. [The speaker likens himself to the Makwa´ Man´idō, one of the most powerful Midē´ spirits. His body shines as if it were ablaze with light--due to magic power.]

This song is sung ad libitum according to the inspired condition of the person singing it. Many of the words are archaic, and differ from the modern forms.

Then the officiating priests arise and the one lowest in rank grasps his Midē´ sack and goes through the gestures, described in connection with the previous degrees, of shooting into the joints and forehead of the candidate the sacred mī´gis. At the attempt made by the chief priest the candidate falls forward apparently unconscious. The priests then touch his joints and forehead with the upper end of their Midē´ sacks whereupon he recovers and rises to a standing posture. The chief then addresses him and enjoins him to conduct himself with propriety and in accordance with the dignity of his profession. The following is the text, viz: Gi-gan´-bis-sĭn dau´-gē-in´-ni-nân´ kish-bin´-bish-in dau´-o-ân-nĭn da´-ki-ka-wa´-bi-kwe ga´-kĭ-ne ke-ke´-wi-bi´-na-mōn ki-ma´-dzhĭ-zhi we´-bĭ-zi-wĭn´.

The translation is as follows: “You heed to what I say to you; if you are listening and will do what is right you will live to have white hair. That is all; you will do away with all bad actions.”

The Midē´ priest second in rank then says to the candidate: Ke´-go-wi´-ka-za´-gi-to-wa´-kin ki-da´-no-ka´tshĭ-gân kai-ē´-gi-gīt´ a-sē´-ma, kai´-e-mī´-dzĭm, which signifies: “Never begrudge your goods, neither your tobacco, nor your provisions.” To this the candidate responds ēⁿ´--yes, by this signifying that he will never regret what he has given the Midē´ for their services. The candidate remains standing while the members of the society take seats, after which he goes to the pile of blankets, skins, and other presents, and upon selecting appropriate ones for the officiating priests he carries them to those persons, after which he makes presents of less value to all other Midē´ present. Tobacco is then distributed, and while all are preparing to make an offering to Ki´tshi Man´idō of tobacco, the newly accepted member goes around to each, member present, passes his hands downward over the sides of the Midē’s head and says:

Mi-gwĕtsh´ ga´shi-tō´-win bi-ma´-dĭ-si-wīn´, Thanks for giving to me life,

then, stepping back, he clasps his hands and bows toward the Midē´, adding: Ni-ka´-ni, ni-ka´-ni, ni-ka´-ni, ka-na´,--“My Midē´ friend, my Midē´ friend, my Midē´ friend, friend.” To this the Midē´ responds in affirmation, hau´, ēⁿ´--yes.

The new member then finds a seat on the southern side of the inclosure, whereupon the ushers--Midē´ appointed to attend to outside duties--retire and bring in the vessels of food which are carried around to various persons present, four distinct times.

The feast continues for a considerable length of time, after which the kettles and dishes are again carried outside the Midē´wi-gân, when all who desire indulge in smoking. Midē´ songs are chanted by one of the priests, the accompanying, reproduced pictorially in Pl. XIV C, being an example. The lines, as usual, are repeated ad libitum, the music being limited to but few notes, and in a minor key. The following are the words with translation:

[Illustration] He´-ne-wi´-a ni´-na mi´-si-man´-i-dē-ge´ Their bodies shine over the world he-wa´-we-a´-ne-kan´. unto me as unto you, my Midē´ friend. [This refers to the sun, and moon, whose bodies are united in the drawing.]

[Illustration] Ma´-na-wi-na´ hai´-e-ne-hā´ be-wa´-bik-kun kan-din´-a-we. Your eyes see them both eyes made of iron, piercing eyes. [The figure is that of the crane, whose loud, far-reaching voice is indicated by the short lines radiating from the mouth. The eyes of the crane Man´idō are equally penetrating.]

[Illustration] Ta-be´-nĕ-wa´ he-shi-wa´, hā´ ma´-si-ni´-ni-he´-shi-wa´, hā´. Calm it leads you to guides you to your food. [Knowledge of superior powers gained through familiarity with the rites of the Midē´wiwin is here referred to. The figure points to the abode of Ki´tshi Man´idō; three short lines indicating three degrees in the Midē´wiwin, which the candidate has taken.]

[Illustration] Ha-nin´-di he-bik´-kĭn-he´ man´-i-dō ni-kan´ Whence does he rise spirit Midē´ friend wa-ba-nŭnk´, mi-dē´-man´-i-dō wa-ba-nŭnk´. from the east, midē´ man´idō from the east. [The hand reaches up as in making the gesture for rising sun or day, the “sky lines” leaning to the left, or east; one making signs is always presumed to face the south, and signs referring to periods of day, sun, sunrise, etc., are made from the left side of the body.]

[Illustration] Rest.

[Illustration] Wa-dzhi-wan´, wa-dzhi-wan´-na, Wa-dahi-wan´ ni-ka´-na-hē´. There is a mountain, there is a mountain, There is a mountain, my friends. [The upright outline represents a mountain upon which a powerful Midē´ is seated, symbolical of the distinction attainable by a Midē´.]

[Illustration]

Wa´-bĕ-ku´ĕ-be-a´, wa´-bĕ-ku´-ĕ-be-a´, Shot it was, shot it was na´-bĕ-ku´-ĕ-be-a´ man´-i-dō´-´a nĭn-dē´. and it hit body, your man´ido your heart. man´-i-dō´-a nin-dē´. man´ido your heart. [The Mī´gis is represented in the illustration by the small rings; the arrow indicating that it was “shot” with velocity.]

[Illustration] Hwe´-kwo-nin´-na-ta, ki-wī´-kash´-ka-man; En-do´-ge-mā´ wesh´-in-ē´. What am I going around? I am going around the Midē´wigân. [The oblong structure represents the Midē´wigân. The otter-skin Midē´ sack is taken around it, as is shown by the outline of that animal and the line or course indicated. The Makwa´ Man´idō (bear spirit) is shown at the left, resting upon the horizontal line, the earth, below which are magic lines showing his power, as also the lines upon the back of the bear. The speaker compares himself to the bear spirit.]

[Illustration] Nen´-do-ne´-ha-mān-ni´ nī´-ŏ, What am I looking at. [The figure denotes a leg, signifying powers of transporting one’s self to remote places; the magic power is indicated by the three transverse lines and the small spots, the mī´gis, upon it.]

[Illustration] Ba´bin-ke´-en non´-do-wa-wē´, hī´, I soon heard him, the one who did not listen to them. [The Midē´, as a superior personage, is shown by having the horns attached to the head. The line of hearing has small rings, at intervals, indicating that something is heard.]

[Illustration] Hin´-ta-na´-wi ni-ka´-na-gi´, ē´, hē´, pī´-na-nī´, hin´-ta-na´-wi ni-ka´-na-ga´ na´-ge-ka-na´ ē´, hē´. The Nika´ni are finding fault with me, inside of my lodge. [The arm at the side of the Midē´wigân points to the interior, the place spoken of.]

[Illustration] Oⁿsh´-koⁿsh-na-nā´ pi-na´-wa niⁿ-bosh´-i-na´-na. With the bear’s claws I almost hit him. [The Midē´ used the bear’s claw to work a charm, or exorcism, and would seem to indicate that he claimed the powers of a Wâbĕnō´. The one spoken of is an evil man´idō, referred to in the preceding line, in which he speaks of having heard him.]

At the conclusion of this protracted ceremony a few speeches may be made by a Midē´, recounting the benefits to be enjoyed and the powers wielded by the knowledge thus acquired, after which the chief priest intimates to his colleagues the advisability of adjourning. They then leave the Midē´wigân by the western door, and before night all movable accessories are taken away from the structure.

The remainder of the evening is spent in visiting friends, dancing, etc., and upon the following day they all return to their respective homes.

DESCRIPTIVE NOTES.

Although the mī´gis shell of the several degrees is generally of the same species, some of the older Midē´ priests claim that there were formerly specific shells, each being characteristic and pertaining specially to each individual grade. The objects claimed by Sika´s-sigĕ as referring to the third degree are, in addition to the Cypræa monata, L., a piece of purple wampum, and one shell of elongated form, both shown on Pl. XI, Nos. 3 and 5, respectively.

The fact of a Midē´ having been subjected to “mī´gis shooting” for the third time is an all-sufficient reason to the Indian why his powers are in a corresponding manner augmented. His powers of exorcism and incantation are greater; his knowledge and use of magic medicines more extended and certain of effect; and his ability to do harm, as in the capacity of a Wâbĕnō´, is more and more lauded and feared. He becomes possessed of a greater power in prophecy and prevision, and in this state enters the class of personages known as the Jĕs´sakkīd´, or jugglers. His power over darkness and obscurity is indicated on Pl. III, A, No. 77, upon which the head, chest, and arms are represented as being covered with lines to designate obscurity, the extended arms with outstretched hands denoting ability to grasp and control that which is hidden to the eye.

[Illustration: Fig. 26.--Jĕs´sakkân´ or juggler’s lodge.]

The Jĕs´sakkīd´ and his manner of performing have already been mentioned. This class of sorcerers were met with by the Jesuit Fathers early in the seventeenth century, and referred to under various designations, such as jongleur, magicien, consulteur du manitou, etc. Their influence in the tribe was recognized, and formed one of the greatest obstacles encountered in the Christianization of the Indians. Although the Jĕs´sakkīd´ may be a seer and prophet as well as a practitioner of exorcism without becoming a member of the Midē´wiwin, it is only when a Midē´ attains the rank of the third degree that he begins to give evidence of, or pretends to exhibit with any degree of confidence, the powers accredited to the former. The structure erected and occupied by the Jĕs´sakkīd´ for the performance of his powers as prophet or oracle has before been described as cylindrical, being made by planting four or more poles and wrapping about them sheets of birch bark, blankets, or similar material that will serve as a covering. This form of structure is generally represented in pictographic records, as shown in Fig. 26.

[Illustration: Fig. 27.--Jĕs´sakkân´, or juggler’s lodge.]

[Illustration: Fig. 28.--Jĕs´sakkân´, or juggler’s lodge.]

[Illustration: Fig. 29.--Jĕs´sakkân´, juggler’s lodge.]

The accompanying illustrations, Figs. 27, 28, and 29, reproduced from birch-bark etchings, were the property of Jĕs´sakkīd´, who were also Midē´ of the third and fourth degrees. It will be noticed that the structure used by them is in the form of the ordinary wig´iwam, as their profession of medical magic is apparently held in higher esteem than the art of prophecy; their status and claims as Jĕs´sakkīd´ being indicated by the great number of ma´nidōs which they have the power of invoking. These man´idōs, or spirits, are indicated by the outline of their material forms, the heart being indicated and connected with the interior of the structure to show the power of the Jĕs´sakkīd´ over the life of the respective spirits. The Thunder-bird usually occupies the highest position in his estimation, and for this reason is drawn directly over the wig´iwam. The Turtle is claimed to be the man´idō who acts as intermediary between the Jĕs´sakkīd´ and the other man´idōs, and is therefore not found among the characters on the outside of the wig´iwam, but his presence is indicated within, either at the spot marking the convergence of the “life lines,” or immediately below it. Fig. 30 is a reproducton of an etching made by a Jĕs´sakkīd´ at White Earth, Minnesota. The two curved lines above the Jĕs´sakkan´ represent the sky, from which magic power is derived, as shown by the waving line extending downward. The small spots within the structure are “magic spots,” i.e., the presence of man´idōs. The juggler is shown upon the left side near the base. When a prophet is so fortunate as to be able to claim one of these man´idōs as his own tutelary daimon, his advantage in invoking the others is comparatively greater. Before proceeding to the Jĕs´sakkân´--or the “Jugglery,” as the Jĕs´sakkīd´ wig´iwam is commonly designated, a prophet will prepare himself by smoking and making an offering to his man´idō, and by singing a chant, of which an example is presented on Pl. XIV, D. It is a reproduction of one made by a Jĕs´sakkīd´ who was also a Midē´ of the third degree. Each line is chanted as often as may be desired, or according to the effect which it may be desirable to produce or the inspired state of the singer.

[Illustration: Fig. 30.--Jĕs´sakkân´, or juggler’s lodge.]

[Illustration] Me-we´-yan, ha´, ha´, ha´, I go into the Jĕs´sakkan´ to see the medicine. [The circle represents the Jĕs´sakkīd´ as viewed from above; the short lines denote the magic character of the structure, and the central ring, or spot, the magic stone used by the prophet who appears entering from the side.]

[Illustration] Tschi-nun´-dōn´, he´, he´, he´, he´, I was the one who dug up life. [The Otter Man´idō emerging from the Midē´wigân; he received it from Ki´tshi Mani´dō.]

[Illustration] Ni´ka-nī´ we-do-koⁿ´-a, ha´, ha´, The spirit put down medicine on earth to grow. [The sacred or magic lines descending to the earth denote supernatural origin of the mī´gis, which is shown by the four small rings. The short lines at the bottom represent the ascending sprouts of magic plants.]

[Illustration] Te-ti-ba´-tshi mŭt´-â-wit´, tē´, hē´, hē´, I am the one that dug up the medicine. [The otter shown emerging from the jugglery. The speaker represents himself “like unto the Otter Man´idō.”]

[Illustration] Ki´waⁿ-win´-da ma´-kwa-nan´, na´, ha´, I answer my brother spirit. [The Otter Man´idō responds to the invocation of the speaker. The diagonal line across the body signifies the “spirit character” of the animal.]

[Illustration] Rest or pause.

[Illustration] Wa´-a-so´-at wĕn´-ti´-na-man, ha´, ha, The spirit has put life into my body. [The speaker is represented as being in the Midē´-wigân, where Ki´tshi Man´idō placed magic power into his body; the arms denote this act of putting into his sides the mī´gis. The line crossing the body denotes the person to be possessed of supernatural power.]

[Illustration] Ki-to´-na-bi´-in, nē´, hē´, hē´, This is what the medicine has given us. [The Midē´wigân, showing on the upper line the guardian man´idōs.]

[Illustration] Ni´-sha-we´-ni-bĭ-ku´, hū´, hū´, hē´, I took with two hands what was thrown down to us. [The speaker grasped life, i.e., the migīs´, to secure the mysterious power which he professes.]