by the ,bibliothque nationale de ,france 7,bn,f_/,gallica7 at http3_/_/gallica4bnf4fr1 with additional images from http3_/_/www4#ast-hand-history4org_/7 ,transcriber's ,note3 ,this e-text is intended for users whose text readers cannot handle the primary 7,,utf-#h7 version of the file4 ,characters that could not be fully expressed in #g-;bit ,,ascii have been unpacked and shown within brackets4 ,depending on your software1 you may be able to back-edit some of these into their original form4 ,unicode 7,,utf-#h7 characters3 -a -e -i -o -u vowel with macron 7long mark7 7a 7e 7i 7o 7u vowel with breve 7short mark7 n small raised n ,latin-#a 7#hth-bit7 characters3 a e vowel with circumflex accent 7hat7 'e e vowel with acute or grave accent _/ accent mark 7naked acute accent71 shown between or after syllables4 ,this form was adopted to avoid confusion with the ordinary apostrophe in words such as ,mid-e_/'s4 ae3 this vowel pair was always written as a ligature in the original text1 so the unpacked form has no special marking confrere3 this word was always written with a grave accent over the first e ,the music is available in two forms1 collected in the files directory associated with the 4html version of this text4 --simplified lilypond files 7extension 4ly71 with lyrics and dynamic markings omitted4 --,,midi 7playable sound7 files for each song4 ,each ,music tag includes a page number for cross-reference4 ,variant spellings and typographical errors are listed at the end of the text4 ,longer bracketed passages are in the original4 99 99 99 99 99 ,,the ,,mid-,e_/,,wiwin ,,or ,,grand ,,medicine ,,society of ,,the ,,ojibwa4 by ,w4 ,j4 ,,hoffman4 99 99 99 99 99 ,,contents4 ,page ,introduction #adi ,shamans #aef ,mid-e_/wiwin #afd ,mid-e_/wigan #ahg ,first degree #ahi ,preparatory instruction #ahi ,mid-e_/ therapeutics #aig ,imploration for clear weather #bjg ,initiation of candidate #baj ,descriptive notes #bbj ,second degree #bbd ,preparation of candidate #bbd ,initiation of candidate #bca ,descriptive notes #bcf ,third degree #bdj ,preparation of candidate #bda ,initiation of candidate #bdc ,descriptive notes #bea ,fourth degree #bee ,preparation of candidate #beg ,initiation of candidate #beh ,descriptive notes #bgd ,dzhibai_/ ,mid-e_/wigan #bgh ,initiation by substitution #bha ,supplementary notes #bhf ,pictography #bhf ,music #bhi ,dress and ornaments #bih ,future of the society #bii ,,illustrations4 ,plates and ,figures were numbered continuously within each ,bureau of ,ethnology volume1 so there is no ,plate ,i in this article4 ,page ,plate ,,ii4 ,map showing present distribution of ,ojibwa #aej ,,iii4 ,red ,lake and ,leech ,lake records #aff ,,iv4 ,sikas_/sige's record #agj ,v4 ,origin of ,an'ishina_/b-eg #agb ,,vi4 ,facial decoration #agd ,,vii4 ,facial decoration #agh ,,viii4 ,ojibwa's record #ahb ,,ix4 ,mnemonic songs #aic ,x4 ,mnemonic songs #bjb ,,xi4 ,sacred objects #bbj ,,xii4 ,invitation sticks #bcf ,,xiii4 ,mnemonic songs #bch ,,xiv4 ,mnemonic songs #bhh ,,xv4 ,sacred posts #bdj ,,xvi4 ,mnemonic songs #bdd ,,xvii4 ,mnemonic songs #bff ,,xviii4 ,j7es_/sakk-id_/ removing disease #bgh ,,xix4 ,birch-bark records #bhf ,,xx4 ,sacred bark scroll and contents #bhh ,,xxi4 ,mid-e_/ relics from ,leech ,lake #cij ,,xxii4 ,mnemonic songs #cib ,,xxiii4 ,mid-e_/ dancing garters #bih ,fig4 #a4 ,herbalist preparing medicine and treating patient #aei #b4 ,sikas_/sig7e's combined charts1 showing descent of ,m-i_/nab-o_/zho #agd #c4 ,origin of ginseng #age #d4 ,peep-hole post #agh #e4 ,migration of ,an'ishina_/b-eg #agi #f4 ,birch-bark record1 from ,white ,earth #ahe #g4 ,birch-bark record1 from ,bed ,lake #ahf #h4 ,birch-bark record1 from ,red ,lake #ahf #i4 ,eshgib-o_/ga #ahg #aj4 ,diagram of ,mid-e_/wigan of the first degree #ahh #aa4 ,interior of ,mid-e_/wigan #ahh #ab4 ,ojibwa drums #aij #ac4 ,mid-e_/ rattle #aia #ad4 ,mid-e_/ rattle #aia #ae4 ,shooting the ,m-igis #aib #af4 ,wooden beads #bje #ag4 ,wooden effigy #bje #ah4 ,wooden effigy #bje #ai4 ,hawk-leg fetish #bbj #bj4 ,hunter's medicine #bbb #ba4 ,hunter's medicine #bbb #bb4 ,wab7en-o_/ drum #bbc #bc4 ,diagram of ,mid-e_/wigan of the second degree #bbd #bd4 ,mid-e_/ destroying an enemy #bch #be4 ,diagram of ,mid-e_/wigan of the third degree #bdj #bf4 ,j7es_/sakkan_/1 or juggler's lodge #beb #bg4 ,j7es_/sakkan_/1 or juggler's lodge #beb #bh4 ,j7es_/sakkan_/1 or juggler's lodge #beb #bi4 ,j7es_/sakkan_/1 or juggler's lodge #beb #cj4 ,j7es_/sakkan_/1 or juggler's lodge #beb #ca4 ,j7es_/sakk-id_/ curing woman #bee #cb4 ,j7es_/sakk-id_/ curing man #bee #cc4 ,diagram of ,mid-e_/wigan of the fourth degree #bee #cd4 ,general view of ,mid-e_/wigan #bef #ce4 ,indian diagram of ghost lodge #bgi #cf4 ,leech ,lake ,mid-e_/ song #bie #cg4 ,leech ,lake ,mid-e_/ song #bif #ch4 ,leech ,lake ,mid-e_/ song #big #ci4 ,leech ,lake ,mid-e_/ song #big ,,the ,,mid-,e_/,,wiwin ,,or ,,grand ,,medicine ,,society ,,of ,,the ,,ojibway4 ,by ,w4 ,j4 ,hoffman4 ,,introduction4 ,the ,ojibwa is one of the largest tribes of the ,united ,states1 and it is scattered over a considerable area1 from the ,province of ,ontario1 on the east1 to the ,red ,river of the ,north1 on the west1 and from ,manitoba southward through the ,states of ,minnesota1 ,wisconsin1 and ,michigan4 ,this tribe is1 strictly speaking1 a timber people1 and in its westward migration or dispersion has never passed beyond the limit of the timber growth which so remarkably divides the ,state of ,minnesota into two parts possessing distinct physical features4 ,the western portion of this ,state is a gently undulating prairie which sweeps away to the ,rocky ,mountains1 while the eastern portion is heavily timbered4 ,the dividing line1 at or near the meridian of #ie;deg4 #ej' west longitude1 extends due north and south1 and at a point about #ge miles south of the northern boundary the timber line trends toward the northwest1 crossing the ,state line1 #di;deg4 north latitude1 at about #ig;deg4 #aj' west longitude4 ,minnesota contains many thousand lakes of various sizes1 some of which are connected by fine water courses1 while others are entirely isolated4 ,the wooded country is undulating1 the elevated portions being covered chiefly with pine1 fir1 spruce1 and other coniferous trees1 and the lowest depressions being occupied by lakes1 ponds1 or marshes1 around which occur the tamarack1 willow1 and other trees which thrive in moist ground1 while the regions between these extremes are covered with oak1 poplar1 ash1 birch1 maple1 and many other varieties of trees and shrubs4 ,wild fowl1 game1 and fish are still abundant1 and until recently have furnished to the ,indians the chief source of subsistence4 ,tribal organization according to the totemic system is practically broken up1 as the ,indians are generally located upon or near the several reservations set apart for them by the ,general ,government1 where they have been under more or less restraint by the ,united ,states ,indian agents and the missionaries4 ,representatives of various totems or gentes may therefore be found upon a single reservation1 where they continue to adhere to traditional customs and beliefs1 thus presenting an interesting field for ethnologic research4 ,the present distribution of the ,ojibwa in ,minnesota and ,wisconsin is indicated upon the accompanying map1 ,pl4 ,,ii4 ,in the southern portion many of these people have adopted civilized pursuits1 but throughout the northern and northwestern part many bands continue to adhere to their primitive methods and are commonly designated wild ,indians4 ,the habitations of many of the latter are rude and primitive4 ,the bands on the northeast shore of ,red ,lake1 as well as a few others farther east1 have occupied these isolated sites for an uninterrupted period of about three centuries1 as is affirmed by the chief men of the several villages and corroborated by other traditional evidence4 ,father ,claude ,allouez1 upon his arrival in #afff at ,shagawaumikong1 or ,la ,pointe1 found the ,ojibwa preparing to attack the ,sioux4 ,the settlement at this point was an extensive one1 and in traditions pertaining to the ,grand ,medicine ,society frequent allusion is made to the fact that at this place the rites were practiced in their greatest purity4 ,mr4 ,warren1 in his ,history of the ,ojibwa ,indians1#a bases his belief upon traditional evidence that the ,ojibwa first had knowledge of the whites in #afab4 ,early in the seventeenth century the ,french missionaries met with various tribes of the ,algonkian linguistic stock1 as well as with bands or subtribes of the ,ojibwa ,indians4 ,one of the latter1 inhabiting the vicinity of ,sault ,ste4 ,marie1 is frequently mentioned in the ,jesuit ,relations as the ,saulteurs4 ,this term was applied to all those people who lived at the ,falls1 but from other statements it is clear that the ,ojibwa formed the most important body in that vicinity4 ,la ,hontan speaks of the ,outchepoues1 alias ,sauteurs1 as good warriors4 ,the name ,saulteur survives at this day and is applied to a division of the tribe4 ,footnote #a3 ,coll4 ,minn4 ,hist4 ,soc41 #ahhe1 vol4 #e1 p4 #acj4 ,according to statements made by numerous ,ojibwa chiefs of importance the tribe began its westward dispersion from ,la ,pointe and ,fond du ,lac at least two hundred and fifty years ago1 some of the bands penetrating the swampy country of northern ,minnesota1 while others went westward and southwestward4 ,according to a statement#b of the location of the tribes of ,lake ,superior1 made at ,mackinaw in #agcf1 the ,sioux then occupied the southern and northern extremities of that lake4 ,it is possible1 however1 that the northern bands of the ,ojibwa may have penetrated the region adjacent to the ,pigeon ,river and passed west to near their present location1 thus avoiding their enemies who occupied the lake shore south of them4 ,footnote #b3 ,reproduced from the ninth volume of the ,new ,york ,colonial ,documents1 pp4 #ajed1 #ajee4 ,illustration3 ,plate ,,ii4 ,ojibwa ,indian ,reservations in ,minnesota and ,wisconsin4 ,i ,red ,lake4 ,,ii ,white ,earth4 ,,iii ,winnibigoshish4 ,,iv ,cass ,lake4 ,v ,leech ,lake4 ,,vi ,deer ,creek4 ,,vii ,bois ,forte4 ,,viii ,vermillion ,lake4 ,,ix ,fond du ,lac4 ,x ,mille ,lacs4 ,,xi ,lac ,court ,ore'ille4 ,,xii ,la ,pointe4 ,,xiii ,lac de ,flanibeau4 ,,xiv ,red ,cliff4 ,,xv ,grand ,portage4 ,from recent investigations among a number of tribes of the ,algonkian linguistic division it is found that the traditions and practices pertaining to the ,mid-e_/wiwin1 ,society of the ,mid-e_/ or ,shamans1 popularly designated as the ,grand ,medicine ,society1 prevailed generally1 and the rites are still practiced at irregular intervals1 though in slightly different forms in various localities4 ,in the reports of early travelers and missionaries no special mention is made of the ,mid-e_/1 the ,jes_/sakk-id_/1 or the ,wab7en-o_/1 but the term sorcerer or juggler is generally employed to designate that class of persons who professed the power of prophecy1 and who practiced incantation and administered medicinal preparations4 ,constant reference is made to the opposition of these personages to the introduction of ,christianity4 ,in the light of recent investigation the cause of this antagonism is seen to lie in the fact that the traditions of ,indian genesis and cosmogony and the ritual of initiation into the ,society of the ,mid-e_/ constitute what is to them a religion1 even more powerful and impressive than the ,christian religion is to the average civilized man4 ,this opposition still exists among the leading classes of a number of the ,algonkian tribes1 and especially among the ,ojibwa1 many bands of whom have been more or less isolated and beyond convenient reach of the ,church4 ,the purposes of the society are twofold2 first1 to preserve the traditions just mentioned1 and second1 to give a certain class of ambitious men and women sufficient influence through their acknowledged power of exorcism and necromancy to lead a comfortable life at the expense of the credulous4 ,the persons admitted into the society are firmly believed to possess the power of communing with various supernatural beings--manidos--and in order that certain desires may be realized they are sought after and consulted4 ,the purpose of the present paper is to give an account of this society and of the ceremony of initiation as studied and observed at ,white ,earth1 ,minnesota1 in #ahhi4 ,before proceeding to this1 however1 it may be of interest to consider a few statements made by early travelers respecting the sorcerers or jugglers and the methods of medication4 ,in referring to the practices of the ,algonkian tribes of the ,northwest1 ,la ,hontan#c says3 ,when they are sick1 they only drink ,broth1 and eat sparingly2 and if they have the good luck to fall asleep1 they think themselves cur'd3 ,they have told me frequently1 that sleeping and sweating would cure the most stubborn ,diseases in the ,world4 ,when they are so weak that they cannot get out of ,bed1 their ,relations come and dance and make merry before 'em1 in order to divert 'em4 ,to conclude1 when they are ill1 they are always visited by a sort of ,quacks1 7,jongleurs72 of whom 't will now be proper to subjoin two or three ,words by the bye4 ,a ,jongleur is a sort of ,physician1 or rather a ,quack1 who being once cur'd of some dangerous ,distemper1 has the ,presumption and ,folly to fancy that he is immortal1 and possessed of the ,power of curing all ,diseases1 by speaking to the ,good and ,evil ,spirits4 ,now though every ,body rallies upon these ,fellows when they are absent1 and looks upon 'em as ,fools that have lost their ,senses by some violent ,distemper1 yet they allow 'em to visit the ,sick2 whether it be to divert 'em with their ,idle ,stories1 or to have an ,opportunity of seeing them rave1 skip about1 cry1 houl1 and make ,grimaces and ,wry ,faces1 as if they were possess'd4 ,when all the ,bustle is over1 they demand a ,feast of a ,stag and some large ,trouts for the ,company1 who are thus regal'd at once with ,diversion and ,good ,cheer4 ,when the ,quack comes to visit the ,patient1 he examines him very carefully2 ,if the ,evil ,spirit be here1 says he1 we shall quickly dislodge him4 ,this said1 he withdraws by himself to a little ,tent made on purpose1 where he dances1 and sings houling like an ,owl2 7which gives the ,jesuits ,occasion to say1 ,that the ,devil converses with 'em47 ,after he has made an end of this ,quack ,jargon1 he comes and rubs the ,patient in some part of his ,body1 and pulling some little ,bones out of his ,mouth1 acquaints the ,patient1 ,that these very ,bones came out of his ,body2 that he ought to pluck up a good heart1 in regard that his ,distemper is but a ,trifle2 and in fine1 that in order to accelerate the ,cure1 't will be convenient to send his own and his ,relations ,slaves to shoot ,elks1 ,deer1 c41 to the end they may all eat of that sort of ,meat1 upon which his ,cure does absolutely depend4 ,commonly these ,quacks bring 'em some ,juices of ,plants1 which are a sort of ,purges1 and are called ,maskikik4 ,footnote #c3 ,new ,voyages to ,north ,america1 ,london1 #agjc1 vol4 #b1 pp4 #dg1 #dh4 ,hennepin1 in ,a ,continuation of the ,new ,discovery1 etc41#d speaks of the religion and sorcerers of the tribes of the ,st4 ,lawrence and those living about the ,great ,lakes as follows3 ,we have been all too sadly convinced1 that almost all the ,salvages in general have no notion of a ,god1 and that they are not able to comprehend the most ordinary ,arguments on that ,subject2 others will have a ,spirit that commands1 say they1 in the ,air4 ,some among 'em look upon the ,skie as a kind of ,divinity2 others as an ,otkon or ,manitou1 either ,good or ,evil4 ,these ,people admit of some sort of ,genius in all things2 they all believe there is a ,master of ,life1 as they call him1 but hereof they make various applications2 some of them have a lean ,raven1 which they carry always along with them1 and which they say is the ,master of their ,life2 others have an ,owl1 and some again a ,bone1 a ,sea-,shell1 or some such thing2 ,there is no ,nation among 'em which has not a sort of ,juglers or ,conjuerers1 which some look upon to be ,wizards1 but in my ,opinion there is no ,great reason to believe 'em such1 or to think that their ,practice favours any thing of a ,communication with the ,devil4 ,these ,impostors cause themselves to be reverenced as ,prophets which fore-tell ,futurity4 ,they will needs be look'd upon to have an unlimited ,power4 ,they boast of being able to make it ,wet or ,dry2 to cause a ,calm or a ,storm2 to render ,land ,fruitful or ,barren2 and1 in a ,word to make ,hunters ,fortunate or ,unfortunate4 ,they also pretend to ,physick1 and to apply ,medicines1 but which are such1 for the most part as have little ,virtue at all in 'em1 especially to ,cure that ,distemper which they pretend to4 ,it is impossible to imagine1 the horrible ,howlings and strange ,contortions that those ,jugglers make of their ,bodies1 when they are disposing themselves to ,conjure1 or raise their ,enchantments4 ,footnote #d3 ,london1 #afhi1 p4 #ei1 et4 seq4 ,marquette1 who visited the ,miami1 ,mascontin and ,kickapoo ,indians in #afgc1 after referring to the ,indian herbalist1 mentions also the ceremony of the calumet dance1 as follows3 ,they have ,physicians amongst them1 towards whom they are very liberal when they are sick1 thinking that the ,operation of the ,remedies they take1 is proportional to the ,presents they make unto those who have prescrib'd them4 ,in connection with this1 reference is made by ,marquette to a certain class of individuals among the ,illinois and ,dakota1 who were compelled to wear women's clothes1 and who were debarred many privileges1 but were permitted to assist at all the ,superstitions of their ,juglers1 and their solemn ,dances in honor of the ,calumet1 in which they may sing1 but it is not lawful for them to dance4 ,they are call'd to their ,councils1 and nothing is determin'd without their ,advice2 for1 because of their extraordinary way of ,living1 they are look'd upon as ,manitous1 or at least for great and incomparable ,genius's4 ,that the calumet was brought into requisition upon all occasions of interest is learned from the following statement1 in which the same writer declares that it is the most mysterious thing in the ,world4 ,the ,sceptres of our ,kings are not so much respected2 for the ,savages have such a ,deference for this ,pipe1 that one may call it ,the ,god of ,peace and ,war1 and the ,arbiter of ,life and ,death4 ,their ,calumet of ,peace is different from the ,calumet of ,war2 ,they make use of the former to seal their ,alliances and ,treaties1 to travel with safety1 and receive ,strangers2 and the other is to proclaim ,war4 ,this reverence for the calumet is shown by the manner in which it is used at dances1 in the ceremony of smoking1 etc41 indicating a religious devoutness approaching that recently observed among various ,algonkian tribes in connection with the ceremonies of the ,mid-e_/wiwin4 ,when the calumet dance was held1 the ,illinois appear to have resorted to the houses in the winter and to the groves in the summer4 ,the above-named authority continues in this connection3 ,they chuse for that purpose a set ,place among ,trees1 to shelter themselves against the ,heat of the ,sun1 and lay in the middle a large ,matt1 as a ,carpet1 to lay upon the ,god of the ,chief of the ,company1 who gave the ,ball2 for every one has his peculiar ,god1 whom they call ,manitoa4 ,it is sometime a ,stone1 a ,bird1 a ,serpent1 or anything else that they dream of in their ,sleep2 for they think this ,manitoa will prosper their ,wants1 as ,fishing1 ,hunting1 and other ,enterprizes4 ,to the ,right of their ,manitoa they place the ,calumet1 their ,great ,deity1 making round about it a ,kind of ,trophy with their ,arms1 viz4 their ,clubs1 ,axes1 ,bows1 ,quivers1 and ,arrows4 99 99 99 ,every ,body sits down afterwards1 round about1 as they come1 having first of all saluted the ,manitoa1 which they do in blowing the ,smoak of their ,tobacco upon it1 which is as much as offering to it ,frankincense4 99 99 99 ,this ,preludium being over1 he who is to begin the ,dance appears in the middle of the ,assembly1 and having taken the ,calumet1 presents it to the ,sun1 as if he wou'd invite him to smoke4 ,then he moves it into an infinite ,number of ,postures sometimes laying it near the ,ground1 then stretching its ,wings1 as if he wou'd make it fly1 and then presents it to the ,spectators1 who smoke with it one after another1 dancing all the while4 ,this is the first ,scene of this famous ,ball4 ,the infinite number of postures assumed in offering the pipe appear as significant as the smoke ceremonies mentioned in connection with the preparatory instruction of the candidate previous to his initiation into the ,mid-e_/wiwin4 ,in his remarks on the religion of the ,indians and the practices of the sorcerers1 ,hennepin says3 ,as for their ,opinion concerning the ,earth1 they make use of a ,name of a certain ,genius1 whom they call ,micaboche1 who has cover'd the whole ,earth with water 7as they imagine7 and relate innumerable fabulous ,tales1 some of which have a kind of ,analogy with the ,universal ,deluge4 ,these ,barbarians believe that there are certain ,spirits in the ,air1 between ,heaven and ,earth1 who have a power to foretell future ,events1 and others who play the part of ,physicians1 curing all sorts of ,distempers4 ,upon which account1 it happens1 that these ,savages are very ,superstitious1 and consult their ,oracles with a great deal of exactness4 ,one of these ,masters-,jugglers who pass for ,sorcerers among them1 one day caus'd a ,hut to be erected with ten thick ,stakes1 which he fix'd very deep in the ,ground1 and then made a horrible noise to ,consult the ,spirits1 to know whether abundance of ,snow wou'd fall ere long1 that they might have good game in the ,hunting of ,elks and ,beavers3 ,afterward he bawl'd out aloud from the bottom of the ,hut1 that he saw many ,herds of ,elks1 which were as yet at a very great distance1 but that they drew near within seven or eight ,leagues of their ,huts1 which caus'd a great deal of joy among those poor deluded ,wretches4 ,that this statement refers to one or more tribes of the ,algonkian linguistic stock is evident1 not only because of the reference to the sorcerers and their peculiar methods of procedure1 but also that the name of ,micaboche1 an ,algonkian divinity1 appears4 ,this ,spirit1 who acted as an intercessor between ,ki_/tshi ,man_/id-o 7,great ,spirit7 and the ,indians1 is known among the ,ojibwa as ,mi_/nab-o_/zho2 but to this full reference will be made further on in connection with the ,myth of the origin of the ,mid-e_/wiwin4 ,the tradition of ,nokomis 7the earth7 and the birth of ,manabush 7the ,mi_/nab-o_/zho of the ,menomoni7 and his brother1 the ,wolf1 that pertaining to the re-creation of the world1 and fragments of other myths1 are thrown together and in a mangled form presented by ,hennepin in the following words3 ,some ,salvages which live at the upper end of the ,river ,st4 ,lawrence1 do relate a pretty diverting ,story4 ,they hold almost the same opinion with the former the ,iroquois1 that a ,woman came down from ,heaven1 and remained for some while fluttering in the ,air1 not finding ,ground whereupon to put her ,foot4 ,but that the ,fishes moved with ,compassion for her1 immediately held a ,consultation to deliberate which of them should receive her4 ,the ,tortoise very officiously offered its ,back on the ,surface of the ,water4 ,the ,woman came to rest upon it1 and fixed herself there4 ,afterwards the ,filthiness and ,dirt of the ,sea gathering together about the ,tortoise1 there was formed by little and little that vast ,tract of ,land1 which we now call ,america4 ,they add that this ,woman grew weary of her ,solitude1 wanting some body for to keep her ,company1 that so she might spend her time more pleasantly4 ,melancholy and ,sadness having seiz'd upon her ,spirits1 she fell asleep1 and a ,spirit descended from above1 and finding her in that ,condition approach'd and knew her unperceptibly4 ,from which ,approach she conceived two ,children1 which came forth out of one of her ,ribs4 ,but these two ,brothers could never afterwards agree together4 ,one of them was a better ,huntsman than the other2 they quarreled every day2 and their ,disputes grew so high at last1 that one could not bear with the other4 ,one especially being of a very wild ,temper1 hated mortally his ,brother who was of a milder ,constitution1 who being no longer able to endure the ,pranks of the other1 he resolved at last to part from him4 ,he retired then into ,heaven1 whence1 for a ,mark of his just ,resentment1 he causeth at several times his ,thunder to rore over the ,head of his unfortunate ,brother4 ,sometime after the ,spirit descended again on that ,woman1 and she conceived a ,daughter1 from whom 7as the ,salvages say7 were propagated these numerous ,people1 which do occupy now one of the greatest parts of the ,universe4 ,it is evident that the narrator has sufficiently distorted the traditions to make them conform1 as much as practicable1 to the biblical story of the birth of ,christ4 ,no reference whatever is made in the ,ojibwa or ,menomoni myths to the conception of the ,daughter of ,nokomis 7the earth7 by a celestial visitant1 but the reference is to one of the wind gods4 ,mi_/nab-o_/zho became angered with the ,ki_/tshi ,man_/id-o1 and the latter1 to appease his discontent1 gave to ,mi_/nab-o_/zho the rite of the ,mid-ewiwin4 ,the brother of ,mi_/nab-o_/zho was destroyed by the malevolent underground spirits and now rules the abode of shadows1--the ,land of the ,midnight ,sun4 ,upon his arrival at the ,bay of ,puans 7,green ,bay1 ,wisconsin71 ,marquette found a village inhabited by three nations1 viz3 ,miamis1 ,maskoutens1 and ,kikabeux4 ,he says3 ,when ,i arriv'd there1 ,i was very glad to see a great ,cross set up in the middle of the ,village1 adorn'd with several ,white ,skins1 ,red ,girdles1 ,bows and ,arrows1 which that good ,people had offer'd to the ,great ,manitou1 to return him their ,thanks for the care he had taken of them during the ,winter1 and that he had granted them a prosperous ,hunting4 ,manitou1 is the ,name they give in general to all ,spirits whom they think to be above the ,nature of ,man4 ,marquette was without doubt ignorant of the fact that the cross is the sacred post1 and the symbol of the fourth degree of the ,mid-e_/wiwin1 as will be fully explained in connection with that grade of the society4 ,the erroneous conclusion that the cross was erected as an evidence of the adoption of ,christianity1 and possibly as a compliment to the visitor1 was a natural one on the part of the priest1 but this same symbol of the ,mid-e_/ ,society had probably been erected and bedecked with barbaric emblems and weapons months before anything was known of him4 ,the result of personal investigations among the ,ojibwa1 conducted during the years #ahhg1 #ahhh and #ahhi1 are presented in the accompanying paper4 ,the information was obtained from a number of the chief ,mid-e_/ priests living at ,red ,lake and ,white ,earth reservations1 as well as from members of the society from other reservations1 who visited the last named locality during the three years4 ,special mention of the peculiarity of the music recorded will be made at the proper place2 and it may here be said that in no instance was the use of colors detected1 in any birch-bark or other records or mnemonic songs1 simply to heighten the artistic effect2 though the reader would be led by an examination of the works of ,schoolcraft to believe this to be a common practice4 ,col4 ,garrick ,mallery2 ,u4,s4 ,army1 in a paper read before the ,anthropological ,society of ,washington1 ,district of ,columbia1 in #ahhh1 says1 regarding this subject3 ,the general character of his voluminous publications has not been such as to assure modern critics of his accuracy1 and the wonderful minuteness1 as well as comprehension1 attributed by him to the ,ojibwa hieroglyphs has been generally regarded of late with suspicion4 ,it was considered in the ,bureau of ,ethnology an important duty to ascertain how much of truth existed in these remarkable accounts1 and for that purpose its pictographic specialists1 myself and ,dr4 ,w4 ,j4 ,hoffman as assistant1 were last summer directed to proceed to the most favorable points in the present habitat of the tribe1 namely1 the northern region of ,minnesota and ,wisconsin1 to ascertain how much was yet to be discovered4 99 99 99 ,the general results of the comparison of ,schoolcraft's statements with what is now found shows that1 in substance1 he told the truth1 but with much exaggeration and coloring4 ,the word coloring is particularly appropriate1 because1 in his copious illustrations1 various colors were used freely with apparent significance1 whereas1 in fact1 the general rule in regard to the birch-bark rolls was that they were never colored at all2 indeed1 the bark was not adapted to coloration4 ,the metaphorical coloring was also used by him in a manner which1 to any thorough student of the ,indian philosophy and religion1 seems absurd4 ,metaphysical expressions are attached to some of the devices1 or1 as he calls them1 symbols1 which1 could never have been entertained by a people in the stage of culture of the ,ojibwa4 ,,shamans4 ,there are extant among the ,ojibwa ,indians three classes of mystery men1 termed respectively and in order of importance the ,mid-e_/1 the ,j7es_/sakk-id_/1 and the ,wab7en-o_/1 but before proceeding to elaborate in detail the ,society of the ,mid-e_/1 known as the ,mid-e_/wiwin1 a brief description of the last two is necessary4 ,the term ,wab7en-o_/ has been explained by various intelligent ,indians as signifying ,men of the dawn1 ,eastern men1 etc4 ,their profession is not thoroughly understood1 and their number is so extremely limited that but little information respecting them can be obtained4 ,schoolcraft1#e in referring to the several classes of ,shamans1 says there is a third form or rather modification of the medawin1 99 99 99 the ,wab7en-o_/2 a term denoting a kind of midnight orgies1 which is regarded as a corruption of the ,meda4 ,this writer furthermore remarks#f that it is stated by judicious persons among themselves to be of modern origin4 ,they regard it as a degraded form of the mysteries of the ,meda4 ,footnote #e3 ,information respecting the history1 condition1 and prospects of the ,indian tribes of the ,united ,states4 ,philadelphia1 #ahea1 vol4 #a1 p4 #cai4 ,footnote #f3 ,ibid41 p4 #cfb4 ,from personal investigation it has been ascertained that a ,wab7en-o_/ does not affiliate with others of his class so as to constitute a society1 but indulges his pretensions individually4 ,a ,wab7en-o_/ is primarily prompted by dreams or visions which may occur during his youth1 for which purpose he leaves his village to fast for an indefinite number of days4 ,it is positively affirmed that evil man_/id-os favor his desires1 and apart from his general routine of furnishing hunting medicine1 love powders1 etc41 he pretends also to practice medical magic4 ,when a hunter has been successful through the supposed assistance of the ,wab7en-o_/1 he supplies the latter with part of the game1 when1 in giving a feast to his tutelary daimon1 the ,wab7en-o_/ will invite a number of friends1 but all who desire to come are welcome4 ,this feast is given at night2 singing and dancing are boisterously indulged in1 and the ,wab7en-o_/1 to sustain his reputation1 entertains his visitors with a further exhibition of his skill4 ,by the use of plants he is alleged to be enabled to take up and handle with impunity red-hot stones and burning brands1 and without evincing the slightest discomfort it is said that he will bathe his hands in boiling water1 or even boiling maple sirup4 ,on account of such performances the general impression prevails among the ,indians that the ,wab7en-o_/ is a dealer in fire1 or fire-handler4 ,such exhibitions always terminate at the approach of day4 ,the number of these pretenders who are not members of the ,mid-e_/wiwin1 is very limited2 for instance1 there are at present but two or three at ,white ,earth ,reservation and none at ,leech ,lake4 ,as a general rule1 however1 the ,wab7en-o_/ will seek entrance into the ,mid-e_/wiwin when he becomes more of a specialist in the practice of medical magic1 incantations1 and the exorcism of malevolent man_/id-os1 especially such as cause disease4 ,the ,j7es_/sakk-id_/ is a seer and prophet2 though commonly designated a juggler1 the ,indians define him as a revealer of hidden truths4 ,there is no association whatever between the members of this profession1 and each practices his art singly and alone whenever a demand is made and the fee presented4 ,as there is no association1 so there is no initiation by means of which one may become a ,j7es_/sakk-id_/4 ,the gift is believed to be given by the thunder god1 or ,animiki_/1 and then only at long intervals and to a chosen few4 ,the gift is received during youth1 when the fast is undertaken and when visions appear to the individual4 ,his renown depends upon his own audacity and the opinion of the tribe4 ,he is said to possess the power to look into futurity2 to become acquainted with the affairs and intentions of men2 to prognosticate the success or misfortune of hunters and warriors1 as well as other affairs of various individuals1 and to call from any living human being the soul1 or1 more strictly speaking1 the shadow1 thus depriving the victim of reason1 and even of life4 ,his power consists in invoking1 and causing evil1 while that of the ,mid-e_/ is to avert it2 he attempts at times to injure the ,mid-e_/ but the latter1 by the aid of his superior man_/idos1 becomes aware of1 and averts such premeditated injury4 ,it sometimes happens that the demon possessing a patient is discovered1 but the ,mid-e_/ alone has the power to expel him4 ,the exorcism of demons is one of the chief pretensions of this personage1 and evil spirits are sometimes removed by sucking them through tubes1 and startling tales are told how the ,j7es_/sakk-id_/ can1 in the twinkling of an eye1 disengage himself of the most complicated tying of cords and ropes1 etc4 ,the lodge used by this class of men consists of four poles planted in the ground1 forming a square of three or four feet and upward in diameter1 around which are wrapped birch bark1 robes1 or canvas in such a way as to form an upright cylinder4 ,communion is held with the turtle1 who is the most powerful man_/id-o of the ,j7es_/sakk-id_/1 and through him1 with numerous other malevolent man_/id-os1 especially the ,animiki_/1 or thunder-bird4 ,when the prophet has seated himself within his lodge the structure begins to sway violently from side to side1 loud thumping noises are heard within1 denoting the arrival of man_/id-os1 and numerous voices and laughter are distinctly audible to those without4 ,questions may then be put to the prophet and1 if everything be favorable1 the response is not long in coming4 ,in his notice of the ,j7es_/sakk-id_/1 ,schoolcraft affirms#g that while he thus exercises the functions of a prophet1 he is also a member of the highest class of the fraternity of the ,midawin--a society of men who exercise the medical art on the principles of magic and incantations4 ,the fact is that there is not the slightest connection between the practice of the ,j7es_/sakk-id_/ and that of the ,mid-e_/wiwin1 and it is seldom1 if at all1 that a ,mid-e_/ becomes a ,j7es_/sakk-id_/1 although the latter sometimes gains admission into the ,mid-e_/wiwin1 chiefly with the intention of strengthening his power with his tribe4 ,footnote #g3 ,op4 cit41 vol4 #e1 p4 #dbc4 ,the number of individuals of this class who are not members of the ,mid-e_/wiwin is limited1 though greater than that of the ,wab7en-o_/4 ,an idea of the proportion of numbers of the respective classes may be formed by taking the case of ,menomoni ,indians1 who are in this respect upon the same plane as the ,ojibwa4 ,that tribe numbers about fifteen hundred1 the ,mid-e_/ ,society consisting1 in round numbers1 of one hundred members1 and among the entire population there are but two ,wab7en-o_/ and five ,j7es_/sakk-id_/4 ,it is evident that neither the ,wab7en-o_/ nor the ,j7es_/sakk-id_/ confine themselves to the mnemonic songs which are employed during their ceremonial performances1 or even prepare them to any extent4 ,such bark records as have been observed or recorded1 even after most careful research and examination extending over the field seasons of three years1 prove to have been the property of ,wab7en-o_/ and ,j7es_/sakk-id_/1 who were also ,mid-e_/4 ,it is probable that those who practice either of the first two forms of ceremonies and nothing else are familiar with and may employ for their own information certain mnemonic records2 but they are limited to the characteristic formulae of exorcism1 as their practice varies and is subject to changes according to circumstances and the requirements and wants of the applicant when words are chanted to accord therewith4 ,some examples of songs used by ,j7es_/sakk-id_/1 after they have become ,mid-e_/1 will be given in the description of the several degrees of the ,mid-e 'wiwin4 ,there is still another class of persons termed ,mashk-i_/k7ik-e_/win7in7i1 or herbalists1 who are generally denominated medicine men1 as the ,ojibwa word implies4 ,their calling is a simple one1 and consists in knowing the mysterious properties of a variety of plants1 herbs1 roots1 and berries1 which are revealed upon application and for a fee4 ,when there is an administration of a remedy for a given complaint1 based upon true scientific principles1 it is only in consequence of such practice having been acquired from the whites1 as it has usually been the custom of the ,catholic ,fathers to utilize all ordinary and available remedies for the treatment of the common disorders of life4 ,although these herbalists are aware that certain plants or roots will produce a specified effect upon the human system1 they attribute the benefit to the fact that such remedies are distasteful and injurious to the demons who are present in the system and to whom the disease is attributed4 ,many of these herbalists are found among women1 also2 and these1 too1 are generally members of the ,mid-e_/wiwin4 ,in ,fig4 #a is shown an herbalist preparing a mixture4 ,illustration3 ,fig4 #a4--;,herbalist preparing medicine and treating patient4 ,the origin of the ,mid-e_/wiwin or ,mid-e_/ ,society1 commonly1 though erroneously1 termed ,grand ,medicine ,society1 is buried in obscurity4 ,in the ,jesuit ,relations1 as early as #afdb1 frequent reference is made to sorcerers1 jugglers1 and persons whose faith1 influence1 and practices are dependent upon the assistance of ,manitous1 or mysterious spirits2 though1 as there is no discrimination made between these different professors of magic1 it is difficult positively to determine which of the several classes were met with at that early day4 ,it is probable that the ,j7es_/sakk-id_/1 or juggler1 and the ,mid-e_/1 or ,shaman1 were referred to4 ,the ,mid-e_/1 in the true sense of the word1 is a ,shaman1 though he has by various authors been termed powwow1 medicine man1 priest1 seer1 prophet1 etc4 ,among the ,ojibwa the office is not hereditary2 but among the ,menomoni a curious custom exists1 by which some one is selected to fill the vacancy one year after the death of a ,shaman4 ,whether a similar practice prevailed among other tribes of the ,algonkian linguistic stock can be ascertained only by similar research among the tribes constituting that stock4 ,among the ,ojibwa1 however1 a substitute is sometimes taken to fill the place of one who has been prepared to receive the first degree of the ,mid-e_/wiwin1 or ,society of the ,mid-e_/1 but who is removed by death before the proper initiation has been conferred4 ,this occurs when a young man dies1 in which case his father or mother may be accepted as a substitute4 ,this will be explained in more detail under the caption of ,dzhibai_/ ,mid-e_/wigan or ,ghost ,lodge1 a collateral branch of the ,mid-e_/wiwin4 ,as ,i shall have occasion to refer to the work of the late ,mr4 ,w4 ,w4 ,warren1 a few words respecting him will not be inappropriate4 ,mr4 ,warren was an ,ojibwa mixed blood1 of good education1 and later a member of the legislature of ,minnesota4 ,his work1 entiled ,history of the ,ojibwa ,nation1 was published in ,vol4 ,v of the ,collections of the ,minnesota ,historical ,society1 ,st4 ,paul1 #ahhe1 and edited by ,dr4 ,e4 ,d4 ,neill4 ,mr4 ,warren's work is the result of the labor of a lifetime among his own people1 and1 had he lived1 he would undoubtedly have added much to the historical material of which the printed volume chiefly consists4 ,his manuscript was completed about the year #aheb1 and he died the following year4 ,in speaking of the ,society of the ,mid-e_/1#h he says3 ,the grand rite of ,me-da-we-win 7or1 as we have learned to term it1 ,grand ,medicine17 and the beliefs incorporated therein1 are not yet fully understood by the whites4 ,this important custom is still shrouded in mystery even to my own eyes1 though ,i have taken much pains to inquire and made use of every advantage possessed by speaking their language perfectly1 being related to them1 possessing their friendship and intimate confidence has given me1 and yet ,i frankly acknowledge that ,i stand as yet1 as it were1 on the threshold of the ,me-da-we lodge4 ,i believe1 however1 that ,i have obtained full as much and more general and true information on this matter than any other person who has written on the subject1 not excepting a great and standard author1 who1 to the surprise of many who know the ,ojibways well1 has boldly asserted in one of his works that he has been regularly initiated into the mysteries of this rite1 and is a member of the ,me-da-we ,society4 ,this is certainly an assertion hard to believe in the ,indian country2 and when the old initiators or ,indian priests are told of it they shake their heads in incredulity that a white man should ever have been allowed in truth to become a member of their ,me-da-we lodge4 ,an entrance into the lodge itself1 while the ceremonies are being enacted1 has sometimes been granted through courtesy2 though this does not initiate a person into the mysteries of the creed1 nor does it make him a member of the ,society4 ,footnote #h3 ,op4 cit41 pp4 #fe1 #ff4 ,these remarks pertaining to the pretensions of a great and standard authority have reference to ,mr4 ,schoolcraft1 who among numerous other assertions makes the following1 in the first volume of his ,information ,respecting the ,indian ,tribes of the ,united ,states1 ,philadelphia1 #ahea1 p4 #cfa1 viz3 ,i had observed the exhibitions of the ,medawin1 and the exactness and studious ceremony with which its rites were performed in #ahbj in the region of ,lake ,superior2 and determined to avail myself of the advantages of my official position1 in #ahbb1 when ,i returned as a ,government agent for the tribes1 to make further inquiries into its principles and mode of proceeding4 ,and for this purpose ,i had its ceremonies repeated in my office1 under the secrecy of closed doors1 with every means of both correct interpretation and of recording the result4 ,prior to this transaction ,i had observed in the hands of an ,indian of the ,odjibwa tribe one of those symbolic tablets of pictorial notation which have been sometimes called music boards1 from the fact of their devices being sung off by the initiated of the ,meda ,society4 ,this constituted the object of the explanations1 which1 in accordance with the positive requisitions of the leader of the society and three other initiates1 was thus ceremoniously made4 ,this statement is followed by another1#i in which ,mr4 ,schoolcraft1 in a foot-note1 affirms3 ,having in #ahbc been myself admitted to the class of a ,meda by the ,chippewas1 and taken the initiatory step of a ,sagima and ,jesukaidin each of the other fraternities1 and studied their pictographic system with great care and good helps1 ,i may speak with the more decision on the subject4 ,footnote #i3 ,op4 cit41 vol4 #e1 p1 #ga4 ,mr4 ,schoolcraft presents a superficial outline of the initiatory ceremonies as conducted during his time1 but as the description is meager1 notwithstanding that there is every evidence that the ceremonies were conducted with more completeness and elaborate dramatization nearly three-quarters of a century ago than at the present day1 ,i shall not burden this paper with useless repetition1 but present the subject as conducted within the last three years4 ,mr4 ,warren truly says3 ,in the ,me-da-we rite is incorporated most that is ancient amongst them--songs and traditions that have descended not orally1 but in hieroglyphs1 for at least a long time of generations4 ,in this rite is also perpetuated the purest and most ancient idioms of their language1 which differs somewhat from that of the common everyday use4 ,as the ritual of the ,mid-e_/wiwin is based to a considerable extent upon traditions pertaining to the cosmogony and genesis and to the thoughtful consideration by the ,good ,spirit for the ,indian1 it is looked upon by them as their religion1 as they themselves designate it4 ,in referring to the rapid changes occurring among many of the ,western tribes of ,indians1 and the gradual discontinuance of aboriginal ceremonies and customs1 ,mr4 ,warren remarks#aj in reference to the ,ojibwa3 ,even among these a change is so rapidly taking place1 caused by a close contact with the white race1 that ten years hence it will be too late to save the traditions of their forefathers from total oblivion4 ,and even now it is with great difficulty that genuine information can be obtained of them4 ,their aged men are fast falling into their graves1 and they carry with them the records of the past history of their people2 they are the initiators of the grand rite of religious belief which they believe the ,great ,spirit has granted to his red children to secure them long life on earth and life hereafter2 and in the bosoms of these old men are locked up the original secrets of this their most ancient belief4 99 99 99 ,they fully believe1 and it forms part of their religion1 that the world has once been covered by a deluge1 and that we are now living on what they term the new earth4 ,this idea is fully accounted for by their vague traditions2 and in their ,me-da-we-win or religion1 hieroglyphs are used to denote this second earth4 ,footnote #aj3 ,op4 cit41 p4 #be4 ,furthermore1 ,they fully believe that the red man mortally angered the ,great ,spirit which caused the deluge1 and at the commencement of the new earth it was only through the medium and intercession of a powerful being1 whom they denominate ,manab-o-sho1 that they were allowed to exist1 and means were given them whereby to subsist and support life2 and a code of religion was more lately bestowed on them1 whereby they could commune with the offended ,great ,spirit1 and ward off the approach and ravages of death4 ,it may be appropriate in this connection to present the description given by ,rev4 ,peter ,jones of the ,mid-e_/ priests and priestesses4 ,mr4 ,jones was an educated ,ojibwa ,episcopal clergyman1 and a member of the ,missasauga--i4e41 the ,eagle totemic division of that tribe of ,indians living in ,canada4 ,in his work#aa he states3 ,each tribe has its medicine men and women--an order of priesthood consulted and employed in all times of sickness4 ,these powwows are persons who are believed to have performed extraordinary cures1 either by the application of roots and herbs or by incantations4 ,when an ,indian wishes to be initiated into the order of a powwow1 in the first place he pays a large fee to the faculty4 ,he is then taken into the woods1 where he is taught the names and virtues of the various useful plants2 next he is instructed how to chant the medicine song1 and how to pray1 which prayer is a vain repetition offered up to the ,master of ,life1 or to some munedoo whom the afflicted imagine they have offended4 ,the powwows are held in high veneration by their deluded brethren2 not so much for their knowledge of medicine as for the magical power which they are supposed to possess4 ,it is for their interest to lead these credulous people to believe that they can at pleasure hold intercourse with the munedoos1 who are ever ready to give them whatever information they require4 ,footnote #aa3 ,history of the ,ojebway ,indians1 ,london #ahdc7871 pp4 #adc1add4 ,the ,ojibwa believe in a multiplicity of spirits1 or man_/id-os1 which inhabit all space and every conspicuous object in nature4 ,these man_/id-os1 in turn1 are subservient to superior ones1 either of a charitable and benevolent character or those which are malignant and aggressive4 ,the chief or superior man_/id-o is termed ,ki_/tshi ,man_/id-o--,great ,spirit--approaching to a great extent the idea of the ,god of the ,christian religion2 the second in their estimation is ,dzhe ,man_/id-o1 a benign being upon whom they look as the guardian spirit of the ,mid-e_/wiwin and through whose divine provision the sacred rites of the ,mid-e_/wiwin were granted to man4 ,the ,ani_/miki or ,thunder ,god is1 if not the supreme1 at least one of the greatest of the malignant man_/id-os1 and it is from him that the ,j7es_/sakk-id_/ are believed to obtain their powers of evil doing4 ,there is one other1 to whom special reference will be made1 who abides in and rules the place of shadows1 the hereafter2 he is known as ,dzhibai_/ ,man_/id-o--,shadow ,spirit1 or more commonly ,ghost ,spirit4 ,the name of ,ki_/tshi ,man_/id-o is never mentioned but with reverence1 and thus only in connection with the rite of ,mid-e_/wiwin1 or a sacred feast1 and always after making an offering of tobacco4 ,the first important event in the life of an ,ojibwa youth is his first fast4 ,for this purpose he will leave his home for some secluded spot in the forest where he will continue to fast for an indefinite number of days2 when reduced by abstinence from food he enters a hysterical or ecstatic state in which he may have visions and hallucinations4 ,the spirits which the ,ojibwa most desire to see in these dreams are those of mammals and birds1 though any object1 whether animate or inanimate1 is considered a good omen4 ,the object which first appears is adopted as the personal mystery1 guardian spirit1 or tutelary daimon of the entranced1 and is never mentioned by him without first making a sacrifice4 ,a small effigy of this man_/id-o is made1 or its outline drawn upon a small piece of birch bark1 which is carried suspended by a string around the neck1 or if the wearer be a ,mid-e_/ he carries it in his medicine bag or pinji_/gosan4 ,the future course of life of the faster is governed by his dream2 and it sometimes occurs that because of giving an imaginary importance to the occurrence1 such as beholding1 during the trance some powerful man_/id-o or other object held in great reverence by the members of the ,mid-e_/ ,society1 the faster first becomes impressed with the idea of becoming a ,mid-e_/4 ,thereupon he makes application to a prominent ,mid-e_/ priest1 and seeks his advice as to the necessary course to be pursued to attain his desire4 ,if the ,mid-e_/ priest considers with favor the application1 he consults with his confreres and action is taken1 and the questions of the requisite preliminary instructions1 fees1 and presents1 etc41 are formally discussed4 ,if the ,mid-e_/ priests are in accord with the desires of the applicant an instructor or preceptor is designated1 to whom he must present himself and make an agreement as to the amount of preparatory information to be acquired and the fees and other presents to be given in return4 ,these fees have nothing whatever to do with the presents which must be presented to the ,mid-e_/ priests previous to his initiation as a member of the society1 the latter being collected during the time that is devoted to preliminary instruction1 which period usually extends over several years4 ,thus ample time is found for hunting1 as skins and peltries1 of which those not required as presents may be exchanged for blankets1 tobacco1 kettles1 guns1 etc41 obtainable from the trader4 ,sometimes a number of years are spent in preparation for the first degree of the ,mid-e_/wiwin1 and there are many who have impoverished themselves in the payment of fees and the preparation for the feast to which all visiting priests are also invited4 ,should an ,indian who is not prompted by a dream wish to join the society he expresses to the four chief officiating priests a desire to purchase a m-i_/gis1 which is the sacred symbol of the society and consists of a small white shell1 to which reference will be made further on4 ,his application follows the same course as in the preceding instance1 and the same course is pursued also when a ,j7es_/sakk-id_/ or a ,wab7en-o_/ wishes to become a ,mid-e_/4 ,,mid-,e_/,,wiwin4 ,the ,mid-e_/wiwin--,society of the ,mid-e_/ or ,shamans--consists of an indefinite number of ,mid-e_/ of both sexes4 ,the society is graded into four separate and distinct degrees1 although there is a general impression prevailing even among certain members that any degree beyond the first is practically a mere repetition4 ,the greater power attained by one in making advancement depends upon the fact of his having submitted to being shot at with the medicine sacks in the hands of the officiating priests4 ,this may be the case at this late day in certain localities1 but from personal experience it has been learned that there is considerable variation in the dramatization of the ritual4 ,one circumstance presents itself forcibly to the careful observer1 and that is that the greater number of repetitions of the phrases chanted by the ,mid-e_/ the greater is felt to be the amount of inspiration and power of the performance4 ,this is true also of some of the lectures in which reiteration and prolongation in time of delivery aids very much in forcibly impressing the candidate and other observers with the importance and sacredness of the ceremony4 ,it has always been customary for the ,mid-e_/ priests to preserve birch-bark records1 bearing delicate incised lines to represent pictorially the ground plan of the number of degrees to which the owner is entitled4 ,such records or charts are sacred and are never exposed to the public view1 being brought forward for inspection only when an accepted candidate has paid his fee1 and then only after necessary preparation by fasting and offerings of tobacco4 ,during the year #ahhg1 while at ,red ,lake1 ,minnesota1 ,i had the good fortune to discover the existence of an old birch-bark chart1 which1 according to the assurances of the chief and assistant ,mid-e_/ priests1 had never before been exhibited to a white man1 nor even to an ,indian unless he had become a regular candidate4 ,this chart measures #g feet #a-a_/b inches in length and #ah inches in width1 and is made of five pieces of birch bark neatly and securely stitched together by means of thin1 flat strands of bass wood4 ,at each end are two thin strips of wood1 secured transversely by wrapping and stitching with thin strands of bark1 so as to prevent splitting and fraying of the ends of the record4 ,pl4 ,,iii ,a1 is a reproduction of the design referred to4 ,it had been in the keeping of ,skw-ek7o_/m7ik1 to whom it was intrusted at the death of his father-in-law1 the latter1 in turn1 having received it in #ahbe from ,bada_/san1 the ,grand ,shaman and chief of the ,winnib-e_/goshish ,ojibwa4 ,it is affirmed that ,bada_/san had received the original from the ,grand ,mid-e_/ priest at ,la ,pointe1 ,wisconsin1 where1 it is said1 the ,mid-e_/wiwin was at that time held annually and the ceremonies conducted in strict accordance with ancient and traditional usage4 ,the present owner of this record has for many years used it in the preliminary instruction of candidates4 ,its value in this respect is very great1 as it presents to the ,indian a pictorial r'esum'e of the traditional history of the origin of the ,mid-e_/wiwin1 the positions occupied by the various guardian man_/idos in the several degrees1 and the order of procedure in study and progress of the candidate4 ,on account of the isolation of the ,red ,lake ,indians and their long continued1 independent ceremonial observances1 changes have gradually occurred so that there is considerable variation1 both in the pictorial representation and the initiation1 as compared with the records and ceremonials preserved at other reservations4 ,the reason of this has already been given4 ,a detailed description of the above mentioned record1 will be presented further on in connection with two interesting variants which were subsequently obtained at ,white ,earth1 ,minnesota4 ,on account of the widely separated location of many of the different bands of the ,ojibwa1 and the establishment of independent ,mid-e_/ societies1 portions of the ritual which have been forgotten by one set may be found to survive at some other locality1 though at the expense of some other fragments of tradition or ceremonial4 ,no satisfactory account of the tradition of the origin of the ,indians has been obtained1 but such information as it was possible to procure will be submitted4 ,in all of their traditions pertaining to the early history of the tribe these people are termed ,a-nish_/-in-a_/-b-eg--original people--a term surviving also among the ,ottawa1 ,patawatomi1 and ,menomoni1 indicating that the tradition of their westward migration was extant prior to the final separation of these tribes1 which is supposed to have occurred at ,sault ,ste4 ,marie4 ,mi_/nab-o_/zho 7,great ,rabbit71 whose name occurs in connection with most of the sacred rites1 was the servant of ,dzhe ,man_/id-o1 the ,good ,spirit1 and acted in the capacity of intercessor and mediator4 ,it is generally supposed that it was to his good offices that the ,indian owes life and the good things necessary to his health and subsistence4 ,the tradition of ,mi_/nab-o_/zho and the origin of the ,mid-e_/wiwin1 as given in connection with the birch-bark record obtained at ,red ,lake 7,pl4 ,,iii ,a71 is as follows3 ,when ,mi_/nab-o_/zho1 the servant of ,dzhe ,man_/id-o1 looked down upon the earth he beheld human beings1 the ,ani_/shina_/b-eg1 the ancestors of the ,ojibwa4 ,they occupied the four quarters of the earth--the northeast1 the southeast1 the southwest1 and the northwest4 ,he saw how helpless they were1 and desiring to give them the means of warding off the diseases with which they were constantly afflicted1 and to provide them with animals and plants to serve as food and with other comforts1 ,mi_/nab-o_/zho remained thoughtfully hovering over the center of the earth1 endeavoring to devise some means of communicating with them1 when he heard something laugh1 and perceived a dark object appear upon the surface of the water to the west 7,no4 #b74 ,he could not recognize its form1 and while watching it closely it slowly disappeared from view4 ,it next appeared in the north 7,no4 #c71 and after a short lapse of time again disappeared4 ,mi_/nab-o_/zho hoped it would again show itself upon the surface of the water1 which it did in the east 7,no4 #d74 ,then ,mi_/nab-o_/zho wished that it might approach him1 so as to permit him to communicate with it4 ,when it disappeared from view in the east and made its reappearance in the south 7,no4 #a71 ,mi_/nab-o_/zho asked it to come to the center of the earth that he might behold it4 ,again it disappeared from view1 and after reappearing in the west ,mi_/nab-o_/zho observed it slowly approaching the center of the earth 7i4e41 the centre of the circle71 when he descended and saw it was the ,otter1 now one of the sacred man_/id-os of the ,mid-e_/wiwin4 ,then ,mi_/nab-o_/zho instructed the ,otter in the mysteries of the ,mid-e_/wiwin1 and gave him at the same time the sacred rattle to be used at the side of the sick2 the sacred ,mid-e_/ drum to be used during the ceremonial of initiation and at sacred feasts1 and tobacco1 to be employed in invocations and in making peace4 ,illustration3 ,plate ,,iii4 ,red ,lake and ,leech ,lake ,records4 ,the place where ,mi_/nab-o_/zho descended was an island in the middle of a large body of water1 and the ,mid-e_/ who is feared by all the others is called ,mini_/sino_/shkwe 7,he-who-lives-on-the-island74 ,then ,mi_/nab-o_/zho built a ,mid-e_/wigan 7sacred ,mid-e_/ lodge71 and taking his drum he beat upon it and sang a ,mid-e_/ song1 telling the ,otter that ,dzhe ,man_/id-o had decided to help the ,an'ishina_/b-og1 that they might always have life and an abundance of food and other things necessary for their comfort4 ,mi_/nab-o_/zho then took the ,otter into the ,mid-e_/wigan and conferred upon him the secrets of the ,mid-e_/wiwin1 and with his ,mid-e_/ bag shot the sacred m-i_/gis into his body that he might have immortality and be able to confer these secrets to his kinsmen1 the ,an'ishina_/b-eg4 ,the m-i_/gis is considered the sacred symbol of the ,mid-e_/wigan1 and may consist of any small white shell1 though the one believed to be similar to the one mentioned in the above tradition resembles the cowrie1 and the ceremonies of initiation as carried out in the ,mid-e_/wiwin at this day are believed to be similar to those enacted by ,mi_/nab-o_/zho and the ,otter4 ,it is admitted by all the ,mid-e_/ priests whom ,i have consulted that much of the information has been lost through the death of their aged predecessors1 and they feel convinced that ultimately all of the sacred character of the work will be forgotten or lost through the adoption of new religions by the young people and the death of the ,mid-e_/ priests1 who1 by the way1 decline to accept ,christian teachings1 and are in consequence termed pagans4 ,my instructor and interpreter of the ,red ,lake chart added other information in explanation of the various characters represented thereon1 which ,i present herewith4 ,the large circle at the right side of the chart denotes the earth as beheld by ,mi_/nab-o_/zho1 while the ,otter appeared at the square projections at ,nos4 #a1 #b1 #c1 and #d2 the semicircular appendages between these are the four quarters of the earth1 which are inhabited by the ,ani_/shina_/b-eg1 ,nos4 #e1 #f1 #g1 and #h4 ,nos4 #i and #aj represent two of the numerous malignant man_/id-os1 who endeavor to prevent entrance into the sacred structure and mysteries of the ,mid-e_/wiwin4 ,the oblong squares1 ,nos4 #aa and #ab1 represent the outline of the first degree of the society1 the inner corresponding lines being the course traversed during initiation4 ,the entrance to the lodge is directed toward the east1 the western exit indicating the course toward the next higher degree4 ,the four human forms at ,nos4 #ac1 #ad1 #ae1 and #af are the four officiating ,mid-e_/ priests whose services are always demanded at an initiation4 ,each is represented as having a rattle4 ,nos4 #ag1 #ah1 and #ai indicate the cedar trees1 one of each of this species being planted near the outer angles of a ,mid-e_/ lodge4 ,no4 #bj represents the ground4 ,the outline of the bear at ,no4 #ba represents the ,makwa_/ ,man_/id-o1 or ,bear ,spirit1 one of the sacred ,mid-e_/ man_/id-os1 to which the candidate must pray and make offerings of tobacco1 that he may compel the malevolent spirits to draw away from the entrance to the ,mid-e_/wigan1 which is shown in ,no4 #bh4 ,nos #bc and #bd represent the sacred drum which the candidate must use when chanting the prayers1 and two offerings must be made1 as indicated by the number two4 ,after the candidate has been admitted to one degree1 and is prepared to advance to the second1 he offers three feasts1 and chants three prayers to the ,makwa_/ ,man_/id-o1 or ,bear ,spirit 7,no4 #bb71 that the entrance 7,no4 #bi7 to that degree may be opened to him4 ,the feasts and chants are indicated by the three drums shown at ,nos4 #be1 #bf1 and #bg4 ,nos4 #cj1 #ca1 #cb1 #cc1 and #cd are five ,serpent ,spirits1 evil man_/id-os who oppose a ,mid-e_/'s progress1 though after the feasting and prayers directed to the ,makwa_/ ,man_/id-o have by him been deemed sufficient the four smaller ,serpent ,spirits move to either side of the path between the two degrees1 while the larger serpent 7,no4 #cb7 raises its body in the middle so as to form an arch1 beneath which passes the candidate on his way to the second degree4 ,nos4 #ce1 #cf1 #df1 and #dg are four malignant ,bear ,spirits1 who guard the entrance and exit to the second degree1 the doors of which are at ,nos4 #cg and #di4 ,the form of this lodge 7,no4 #ch7 is like the preceding2 but while the seven ,mid-e_/ priests at ,nos4 #ci1 #dj1 #da1 #db1 #dc1 #dd1 and #de simply indicate that the number of ,mid-e_/ assisting at this second initiation are of a higher and more sacred class of personages than in the first degree1 the number designated having reference to quality and intensity rather than to the actual number of assistants1 as specifically shown at the top of the first degree structure4 ,when the ,mid-e_/ is of the second degree1 he receives from ,dzhe ,man_/id-o supernatural powers as shown in ,no4 #dh4 ,the lines extending upward from the eyes signify that he can look into futurity2 from the ears1 that he can hear what is transpiring at a great distance2 from the hands1 that he can touch for good or for evil friends and enemies at a distance1 however remote2 while the lines extending from the feet denote his ability to traverse all space in the accomplishment of his desires or duties4 ,the small disk upon the breast of the figure denotes that a ,mid-e_/ of this degree has several times had the m-i_/gis--life--shot into his body1 the increased size of the spot signifying amount or quantity of influence obtained thereby4 ,no4 #ej represents a ,mi_/tsha ,mid-e_/ or ,bad ,mid-e_/1 one who employs his powers for evil purposes4 ,he has the power of assuming the form of any animal1 in which guise he may destroy the life of his victim1 immediately after which he resumes his human form and appears innocent of any crime4 ,his services are sought by people who wish to encompass the destruction of enemies or rivals1 at however remote a locality the intended victim may be at the time4 ,an illustration representing the modus operandi of his performance is reproduced and explained in ,fig4 #bd1 page #bch4 ,persons possessed of this power are sometimes termed witches1 special reference to whom is made elsewhere4 ,the illustration1 ,no4 #ej1 represents such an individual in his disguise of a bear1 the characters at ,nos4 #ea and #eb denoting footprints of a bear made by him1 impressions of which are sometimes found in the vicinity of lodges occupied by his intended victims4 ,the trees shown upon either side of ,no4 #ej signify a forest1 the location usually sought by bad ,mid-e_/ and witches4 ,if a second degree ,mid-e_/ succeeds in his desire to become a member of the third degree1 he proceeds in a manner similar to that before described2 he gives feasts to the instructing and four officiating ,mid-e_/1 and offers prayers to ,dzhe ,man_/id-o for favor and success4 ,no4 #ec denotes that the candidate now personates the bear--not one of the malignant man_/id-os1 but one of the sacred man_/id-os who are believed to be present during the ceremonials of initiation of the second degree4 ,he is seated before his sacred drum1 and when the proper time arrives the ,serpent ,man_/id-o 7,no4 #ed7--who has until this opposed his advancement--now arches its body1 and beneath it he crawls and advances toward the door 7,no4 #ee7 of the third degree 7,no4 #ef7 of the ,mid-e_/wiwin1 where he encounters two 7,nos4 #eg and #eh7 of the four ,panther ,spirits1 the guardians of this degree4 ,nos4 #fa to #gf indicate mid-e_/ spirits who inhabit the structure of this degree1 and the number of human forms in excess of those shown in connection with the second degree indicates a correspondingly higher and more sacred character4 ,when an ,indian has passed this1 initiation he becomes very skillful in his profession of a ,mid-e_/4 ,the powers which he possessed in the second degree may become augmented4 ,he is represented in ,no4 #gg with arms extended1 and with lines crossing his body and arms denoting darkness and obscurity1 which signifies his ability to grasp from the invisible world the knowledge and means to accomplish extraordinary deeds4 ,he feels more confident of prompt response and assistance from the sacred man_/id-os and his knowledge of them becomes more widely extended4 ,nos4 #ei and #fj are two of the four ,panther ,spirits who are the special guardians of the third degree lodge4 ,to enter the fourth and highest degree of the society requires a greater number of feasts than before1 and the candidate1 who continues to personate the ,bear ,spirit1 again uses his sacred drum1 as he is shown sitting before it in ,no4 #gh1 and chants more prayers to ,dzhe ,man_/id-o for his favor4 ,this degree is guarded by the greatest number and the most powerful of malevolent spirits1 who make a last effort to prevent a candidate's entrance at the door 7,no4 #gi7 of the fourth degree structure 7,no4 #hj74 ,the chief opponents to be overcome1 through the assistance of ,dzhe ,man_/id-o1 are two ,panther ,spirits 7,nos4 #ha and #hb7 at the eastern entrance1 and two ,bear ,spirits 7,nos4 #hc and #hd7 at the western exit4 ,other bad spirits are about the structure1 who frequently gain possession and are then enabled to make strong and prolonged resistance to the candidate's entrance4 ,the chiefs of this group of malevolent beings are ,bears 7,nos4 #hh and #if71 the ,panther 7,no4 #ia71 the ,lynx 7,no4 #ig71 and many others whose names they have forgotten1 their positions being indicated at ,nos4 #he1 #hf1 #hg1 #hi1 #ij1 #ib1 #ic1 #id1 and #ie1 all but the last resembling characters ordinarily employed to designate serpents4 ,the power with which it is possible to become endowed after passing through the fourth degree is expressed by the outline of a human figure 7,no4 #ih71 upon which are a number of spots indicating that the body is covered with the m-i_/gis or sacred shells1 symbolical of the ,mid-e_/wiwin4 ,these spots designate the places where the ,mid-e_/ priests1 during the initiation1 shot into his body the m-i_/gis and the lines connecting them in order that all the functions of the several corresponding parts or organs of the body may be exercised4 ,the ideal fourth degree ,mid-e_/ is presumed to be in a position to accomplish the greatest feats in necromancy and magic4 ,he is not only endowed with the power of reading the thoughts and intentions of others1 as is pictorially indicated by the m-i_/gis spot upon the top of the head1 but to call forth the shadow 7soul7 and retain it within his grasp at pleasure4 ,at this stage of his pretensions1 he is encroaching upon the prerogatives of the ,j7es_/sakk-id_/1 and is then recognized as one1 as he usually performs within the ,j7es_/sakkan or ,j7es_/sakk-id_/ lodge1 commonly designated the ,jugglery4 ,the ten small circular objects upon the upper part of the record may have been some personal marks of the original owner2 their import was not known to my informants and they do not refer to any portion of the history or ceremonies or the ,mid-e_/wiwin4 ,extending toward the left from the end of the fourth degree inclosure is an angular pathway 7,no4 #ii71 which represents the course to be followed by the ,mid-e_/ after he has attained this high distinction4 ,on account of his position his path is often beset with dangers1 as indicated by the right angles1 and temptations which may lead him astray2 the points at which he may possibly deviate from the true course of propriety are designated by projections branching off obliquely toward the right and left 7,no4 #ajj74 ,the ovoid figure 7,no4 #aja7 at the end of this path is termed ,wai-7ek_/-ma-y7ok_/--,end of the road--and is alluded to in the ritual1 as will be observed hereafter1 as the end of the world1 i4e41 the end of the individual's existence4 ,the number of vertical strokes 7,no4 #ajb7 within the ovoid figure signify the original owner to have been a fourth degree ,mid-e_/ for a period of #ad years4 ,the outline of the ,mid-e_/wigan 7,no4 #ajc7 not only denotes that the same individual was a member of the ,mid-e_/wiwin1 but the thirteen vertical strokes shown in ,nos4 #ajd and #aje indicate that he was chief ,mid-e_/ priest of the society for that number of years4 ,illustration3 ,plate ,,iv4 ,sikas_/sige's ,record4 ,the outline of a ,mid-e_/wigan as shown at ,no4 #ajf1 with the place upon the interior designating the location of the sacred post 7,no4 #ajg7 and the stone 7,no4 #ajh7 against which the sick are placed during the time of treatment1 signifies the owner to have practiced his calling of the exorcism of demons4 ,but that he also visited the sick beyond the acknowledged jurisdiction of the society in which he resided1 is indicated by the path 7,no4 #aji7 leading around the sacred inclosure4 ,upon that portion of the chart immediately above the fourth degree lodge is shown the outline of a ,mid-e_/wiwin 7,no4 #aaj71 with a path 7,no4 #aad71 leading toward the west to a circle 7,no4 #aaa71 within which is another similar structure 7,no4 #aab7 whose longest diameter is at right angles to the path1 signifying that it is built so that its entrance is at the north4 ,this is the ,dzhibai_/ ,mid-e_/wigan or ,ghost ,lodge4 ,around the interior of the circle are small ,v-shaped characters denoting the places occupied by the spirits of the departed1 who are presided over by the ,dzhibai_/ ,mid-e_/1 literally ,shadow ,mid-e_/4 ,no4 #aac represents the ,k7o_/-k'o-k7o--o_/ 7,owl7 passing from the ,mid-e_/wigan to the ,land of the ,setting ,sun1 the place of the dead1 upon the road of the dead1 indicated by the pathway at ,no4 #aad4 ,this man_/id-o is personated by a candidate for the first degree of the ,mid-e_/wiwin when giving a feast to the dead in honor of the shadow of him who had been dedicated to the ,mid-e_/wiwin and whose place is now to be taken by the giver of the feast4 ,upon the back of the ,mid-e_/ record1 above described1 is the personal record of the original owner1 as shown in ,pl4 ,,iii ,b4 ,nos4 #a1 #b1 #c1 and #d represent the four degrees of the society into which he has been initiated1 or1 to use the phraseology of an ,ojibwa1 through which he has gone4 ,this passing through is further illustrated by the bear tracks1 he having personated the ,makwa_/ ,man_/id-o or ,bear ,spirit1 considered to be the highest and most powerful of the guardian spirits of the fourth degree wigwam4 ,the illustration presented in ,pl4 ,,iii ,c represents the outlines of a birch-bark record 7reduced to one-third7 found among the effects of a lately deceased ,mid-e_/ from ,leech ,lake1 ,minnesota4 ,this record1 together with a number of other curious articles1 composed the outfit of the ,mid-e_/1 but the ,rev4 ,james ,a4 ,gilfillan of ,white ,earth1 through whose courtesy ,i was permitted to examine the objects1 could give me no information concerning their use4 ,since that time1 however1 ,i have had an opportunity of consulting with one of the chief priests of the ,leech ,lake ,society1 through whom ,i have obtained some interesting data concerning them4 ,the chart represents the owner to have been a ,mid-e_/ of the second degree1 as indicated by the two outlines of the respective structures at ,nos4 #a and #b1 the place of the sacred posts being marked at ,nos4 #c and #d4 ,nos4 #e1 #f1 #g1 and #h are ,mid-e_/ priests holding their ,mid-e_/ bags as in the ceremony of initiation4 ,the disks represented at ,nos4 #i1 #aj1 #aa1 #ab1 and #ac denote the sacred drum1 which may be used by him during his initiation1 while ,nos4 #ad1 #ae1 #af1 and #ag denote that he was one of the four officiating priests of the ,mid-e_/wigan at his place of residence4 ,each of these figures is represented as holding their sacred bags as during the ceremonies4 ,no4 #ah denotes the path he has been pursuing since he became a ,mid-e_/1 while at ,nos4 #ai and #bj diverging lines signify that his course is beset with temptations and enemies1 as referred to in the description of the ,red ,lake chart1 ,pl4 ,,iii ,a4 ,the remaining objects found among the effects of the ,mid-e_/ referred to will be described and figured hereafter4 ,the diagram represented on ,pl4 ,,iv is a reduced copy of a record made by ,sikas_/sig7e1 a ,mille ,lacs ,ojibwa ,mid-e_/ of the second degree1 now resident at ,white ,earth4 ,the chart illustrating pictorially the general plan of the several degrees is a copy of a record in the possession of the chief ,mid-e_/ at ,mille ,lacs in #ahcj1 at which time ,sikas_/sig7e1 at the age of #aj years1 received his first degree4 ,for a number of years thereafter ,sikas_/sig7e received continued instruction from his father ,bai-e_/dzh7ek1 and although he never publicly received advancement beyond the second degree of the society1 his wife became a fourth degree priestess1 at whose initiation he was permitted to be present4 ,since his residence at ,white ,earth ,sikas_/sig7e has become one of the officiating priests of the society at that place4 ,one version given by him of the origin of the ,indians is presented in the following tradition1 a pictorial representation having also been prepared of which ,pl4 ,v is a reduced copy3 ,in the beginning1 ,dzhe ,man_/id-o 7,no4 #a71 made the ,mid-e_/ ,man_/id-os4 ,he first created two men 7,nos4 #b and #c71 and two women 7,nos4 #d and #e72 but they had no power of thought or reason4 ,then ,dzhe ,man_/id-o 7,no4 #a7 made them rational beings4 ,he took them in his hands so that they should multiply2 he paired them1 and from this sprung the ,indians4 ,when there were people he placed them upon the earth1 but he soon observed that they were subject to sickness1 misery1 and death1 and that unless he provided them with the ,sacred ,medicine they would soon become extinct4 ,between the position occupied by ,dzhe ,man_/id-o and the earth were four lesser spirits 7,nos4 #f1 #g1 #h1 and #i7 with whom ,dzhe ,man_/id-o decided to commune1 and to impart to them the mysteries by which the ,indians could be benefited4 ,so he first spoke to a spirit at ,no4 #f1 and told him all he had to say1 who in turn communicated the same information to ,no4 #g1 and he in turn to ,no4 #h1 who also communed with ,no4 #i4 ,they all met in council1 and determined to call in the four wind gods at ,nos4 #aj1 #aa1 #ab1 and #ac4 ,after consulting as to what would be best for the comfort and welfare of the ,indians1 these spirits agreed to ask ,dzhe ,man_/id-o to communicate the ,mystery of the ,sacred ,medicine to the people4 ,dzhe ,man_/id-o then went to the ,sun ,spirit 7,no4 #ad7 and asked him to go to the earth and instruct the people as had been decided upon by the council4 ,the ,sun ,spirit1 in the form of a little boy1 went to the earth and lived with a woman 7,no4 #ae7 who had a little boy of her own4 ,illustration3 ,plate ,v4 ,origin of ,ani_/shina_/b-eg4 ,this family went away in the autum to hunt1 and during the winter this woman's son died4 ,the parents were so much distressed that they decided to return to the village and bury the body there2 so they made preparations to return1 and as they traveled along1 they would each evening erect several poles upon which the body was placed to prevent the wild beasts from devouring it4 ,when the dead boy was thus hanging upon the poles1 the adopted child--who was the ,sun ,spirit--would play about the camp and amuse himself1 and finally told his adopted father he pitied him1 and his mother1 for their sorrow4 ,the adopted son said he could bring his dead brother to life1 whereupon the parents expressed great surprise and desired to know how that could be accomplished4 ,the adopted boy then had the party hasten to the village1 when he said1 ,get the women to make a wig_/iwam of bark 7,no4 #af71 put the dead boy in a covering of birch bark and place the body on the ground in the middle of the wig_/iwam4 ,on the next morning after this had been done1 the family and friends went into this lodge and seated themselves around the corpse4 ,when they had all been sitting quietly for some time1 they saw through the doorway the approach of a bear 7,no4 #ag7 which gradually came towards the wig_/iwam1 entered it1 and placed itself before the dead body and said h7u1 h7u1 h7u1 h7u1 when he passed around it towards the left side1 with a trembling motion1 and as he did so1 the body began quivering1 and the quivering increased as the bear continued until he had passed around four times1 when the body came to life again and stood up4 ,then the bear called to the father1 who was sitting in the distant right-hand corner of the wig_/iwam1 and addressed to him the following words3 ,n-os ka-w-i_/-na ni_/-shi-na_/-bi wis-s-i_/ a_/-ya-w-i_/-an ,my father is not an ,indian not you are man_/-i-d-o nin-g-i_/-sis4 ,be-mai_/-a-m-i_/-nik a spirit son4 ,insomuch ni_/-dzh7i man_/-i-d-o m-i-a-zh7i_/-gwa my fellow spirit now tsh'i-g7i-a_/-we-an_/4 ,n-os a-zh7i_/-gwa a-s-e_/-ma as you are4 ,my father now tobacco tshi_/-a-t-o_/-y-ek4 you shall put4 ,a_/-m7i-k7un_/-dem mi--e_/-ta a_/-wi-dink_/ ,he speaks of only once dzhi-g7osh_/-kwi-t-ot_/ wen_/-dzhi-bi-ma_/-di-zid_/-o-ma_/ to be able to do it why he shall live here a-ga_/-wa bi-ma-d7i-z7id_/-mi-o-ma_/2 now that he scarcely lives2 ni-dzh7i man_/-i-d-o m'i-a-zh7i_/-gwa my fellow spirit now ,i shall go tsh'i-g7i-w7e_/-an4 home4 ,the little bear boy 7,no4 #ag7 was the one who did this4 ,he then remained among the ,indians 7,no4 #ah7 and taught them the mysteries of the ,grand ,medicine 7,no4 #ai72 and1 after he had finished1 he told his adopted father that as his mission had been fulfilled he was to return to his kindred spirits1 for the ,indians would have no need to fear sickness as they now possessed the ,grand ,medicine which would enable them to live4 ,he also said that his spirit could bring a body to life but once1 and he would now return to the sun from which they would feel his influence4 ,this is called ,kw'i-w7i-s7ens_/ w7e-d-i_/-sh7i-tsh-i g-e-w-i-n7ip-- ,little-boy-his-work4 ,from subsequent information it was learned that the line ,no4 #bb denotes the earth1 and that1 being considered as one step in the course of initiation into the ,mid-e_/wiwin1 three others must be taken before a candidate can be admitted4 ,these steps1 or rests1 as they are denominated 7,nos4 #bc1 #bd1 and #be71 are typified by four distinct gifts of goods1 which must be remitted to the ,mid-e_/ priests before the ceremony can take place4 ,nos4 #ah and #ai are repetitions of the figures alluded to in the tradition 7,nos4 #af and #ag7 to signify that the candidate must personate the ,makwa_/ ,man_/id-o--,bear ,spirit--when entering the ,mid-e_/wiwin 7,no4 #ai74 ,no4 #bj is the ,mid-e_/ ,man_/id-o as ,ki_/tshi ,man_/id-o is termed by the ,mid-e_/ priests4 ,the presence of horns attached to the head is a common symbol of superior power found in connection with the figures of human and divine forms in many ,mid-e_/ songs and other mnemonic records4 ,no4 #ba represents the earth's surface1 similar to that designated at ,no4 #bb4 ,upon comparing the preceding tradition of the creation of the ,indians with the following1 which pertains to the descent to earth of ,mi_/nab-o_/zho1 there appears to be some discrepancy1 which could not be explained by ,sikas_/sig7e1 because he had forgotten the exact sequence of events2 but from information derived from other ,mid-e_/ it is evident that there have been joined together two myths1 the intervening circumstances being part of the tradition given below in connection with the narrative relating to the chart on ,pl4 ,,iii ,a4 ,this chart1 which was in possession of the ,mille ,lacs chief ,bai-e_/dzh7ek1 was copied by him from that belonging to his preceptor at ,la ,pointe about the year #ahjj1 and although the traditions given by ,sikas_/sig7e is similar to the one surviving at ,red ,lake1 the diagram is an interesting variant for the reason that there is a greater amount of detail in the delineation of objects mentioned in the tradition4 ,by referring to ,pl4 ,,iv it will be noted that the circle1 ,no4 #a1 resembles the corresponding circle at the beginning of the record on ,pl4 ,,iii1 ,a1 with this difference1 that the four quarters of the globe inhabited by the ,ani_/shina_/b-eg are not designated between the cardinal points at which the ,otter appeared1 and also that the central island1 only alluded to there 7,pl4 ,,iii ,a71 is here inserted4 ,the correct manner of arranging the two pictorial records1 ,pls4 ,,iii ,a and ,,iv1 is by placing the outline of the earth's surface 7,pl4 ,v1 ,no4 #ba7 upon the island indicated in ,pl4 ,,iv1 ,no4 #f1 so that the former stands vertically and at right angles to the latter2 for the reason that the first half of the tradition pertains to the consultation held between ,ki_/tshi ,man_/id-o and the four lesser spirits which is believed to have occurred above the earth's surface4 ,according to ,sikas_/sig7e the two charts should be joined as suggested in the accompanying illustration1 ,fig4 #b4 ,illustration3 ,fig4 #b4--,sikas_/sig7e's combined charts1 showing descent of ,min_/ab-o_/zho4 ,illustration3 ,plate ,,vi4 ,ojibwa ,facial ,decoration4 ,sikas_/sig7e's explanation of the ,mille ,lacs chart 7,pl4 ,,iv7 is substantially as follows3 ,illustration3 ,fig4 #c4--,origin of ,ginseng4 ,when ,mi_/nab-o_/zho descended to the earth to give to the ,ani_/shina_/b-eg the ,mid-e_/wiwin1 he left with them this chart1 ,mid-e_/wigwas_/4 ,ki_/tshi ,man_/id-o saw that his people on earth were without the means of protecting themselves against disease and death1 so he sent ,mi_/nab-o_/zho to give to them the sacred gift4 ,mi_/nab-o_/zho appeared over the waters and while reflecting in what manner he should be able to communicate with the people1 he heard something laugh1 just as an otter sometimes cries out4 ,he saw something black appear upon the waters in the west 7,no4 #b7 which immediately disappeared beneath the surface again4 ,then it came up at the northern horizon 7,no4 #c71 which pleased ,mi_/nab-o_/zho1 as he thought he now had some one through whom he might convey the information with which he had been charged by ,ki_/tshi ,man_/id-o4 ,when the black object disappeared beneath the waters at the north to reappear in the east 7,no4 #d71 ,mi_/nab-o_/zho desired it would come to him in the middle of the waters1 but it disappeared to make its reappearance in the south 7,no4 #e71 where it again sank out of sight to reappear in the west 7,no4 #b71 when ,mi_/nab-o_/zho asked it to approach the center where there was an island 7,no4 #f71 which it did4 ,this did ,ni_/g7ik1 the ,otter1 and for this reason he is given charge of the first degree of the ,mid-e_/wiwin 7,nos4 #ce and #cf7 where his spirit always abides during initiation and when healing the sick4 ,then ,ni_/g7ik asked ,mi_/nab-o_/zho1 ,why do you come to this place8 ,when the latter said1 ,i have pity on the ,ani_/shina_/b-eg and wish to give them life2 ,ki_/tshi ,man_/id-o gave me the power to confer upon them the means of protecting themselves against sickness and death1 and through you ,i will give them the ,mid-e_/wiwin1 and teach them the sacred rites4 ,then ,mi_/nab-o_/zho built a ,mid-e_/wigan in which he instructed the ,otter in all the mysteries of the ,mid-e_/wiwin4 ,the ,otter sat before the door of the ,mid-e_/wigan four days 7,nos4 #g1 #h1 #i1 and #aj71 sunning himself1 after which time he approached the entrance 7,no4 #ad71 where his progress was arrested 7,no4 #aa7 by seeing two bad spirits 7,nos4 #ab and #ac7 guarding it4 ,through the powers possessed by ,mi_/nab-o_/zho he was enabled to pass these2 when he entered the sacred lodge 7,no4 #ae71 the first object he beheld being the sacred stone 7,no4 #af7 against which those who were sick were to be seated1 or laid1 when undergoing the ceremonial of restoring them to health4 ,he next saw a post 7,no4 #ag7 painted red with a green band around the top4 ,a sick man would also have to pray to the stone and to the post1 when he is within the ,mid-e_/wigan1 because within them would be the ,mid-e_/ spirits whose help he invoked4 ,the ,otter was then taken to the middle of the ,mid-e_/wigan where he picked up the m-i_/gis 7,no4 #ah7 from among a heap of sacred objects which form part of the gifts given by ,ki_/tshi ,man_/id-o4 ,the eight man_/id-os around the mid-e_/wigan 7,nos4 #ai1 #bj1 #ba1 #bb1 #bc1 #bd1 #be1 and #bf7 were also sent by ,ki_/tshi ,man_/id-o to guard the lodge against the entrance of bad spirits4 ,a life is represented by the line ,no4 #bg1 the signification of the short lines 7,nos4 #bh1 #bi1 #cj1 and #ca7 denoting that the course of human progress is beset by temptations and trials which may be the cause of one's departure from such course of conduct as is deemed proper1 and the beliefs taught by the ,mid-e_/4 ,when one arrives at middle age 7,no4 #cb7 his course for the remaining period of life is usually without any special events1 as indicated by the plain line ,no4 #bg1 extending from middle age 7,no4 #cb7 to the end of one's existence 7,no4 #cc74 ,the short lines at ,nos4 #bh1 #bi1 #cj1 and #ca1 indicating departure from the path of propriety1 terminate in rounded spots and signify1 literally1 lecture places1 because when a ,mid-e_/ feels himself failing in duty or vacillating in faith he must renew professions by giving a feast and lecturing to his confreres1 thus regaining his strength to resist evil doing--such as making use of his powers in harming his kinsmen1 teaching that which was not given him by ,ki_/tshi ,man_/id-o through ,mi_/nab-o_/zho1 etc4 ,his heart must be cleansed and his tongue guarded4 ,to resume the tradition of the course pursued by the ,otter1 ,sikas_/sig7e said3 ,the ,otter then went round the interior of the ,mid-e_/wigan 7,no4 #cd71 and finally seated himself in the west1 where ,mi_/nab-o_/zho shot into his body the sacred m-i_/gis1 which was in his ,mid-e_/ bag4 ,then ,mi_/nab-o_/zho said1 ,this is your lodge and you shall own it always 7,nos4 #ce and #cf71 and eight ,mid-e_/ ,man_/id-os 7,nos4 #ai-bf7 shall guard it during the night4 ,the ,otter was taken to the entrance 7,no4 #cg7 of the second degree structure 7,no4 #ch71 which he saw was guarded by two evil man_/id-os 7,nos4 #ci and #dj71 who opposed his progress1 but who were driven away by ,mi_/nab-o_/zho4 ,when the ,otter entered at the door he beheld the sacred stone 7,no4 #da7 and two posts 7,nos4 #db1 #dc71 the one nearest to him being painted red with a green band around the top1 and another at the middle1 with a bunch of little feathers upon the top4 ,the other post 7,no4 #dc7 was painted red1 with only a band of green at the top1 similar to the first degree post4 ,nos4 #dd and #de are the places where sacred objects and gifts are placed4 ,this degree of the ,mid-e_/wiwin is guarded at night by twelve ,mid-e_/ ,man_/id-os 7,nos4 #df to #eg7 placed there by ,ki_/tshi ,man_/id-o1 and the degree is owned by the ,thunder ,bird as shown in ,nos4 #eh1 #ei4 ,the circles 7,nos4 #fj1 #fa1 and #fb7 at either end of the outline of the structure denoting the degree and beneath it are connected by a line 7,no4 #fc7 as in the preceding degree1 and are a mere repetition to denote the course of conduct to be pursued by the ,mid-e_/4 ,the points 7,nos4 #fd1 #fe1 #ff1 and #fg71 at the termini of the shorter lines1 also refer to the feasts and lectures to be given in case of need4 ,to continue the informant's tradition3 ,when the ,otter had passed around the interior of the ,mid-e_/wigan four times1 he seated himself in the west and faced the degree post1 when ,mi_/nab-o_/zho again shot into his body the m-i_/gis1 which gave him renewed life4 ,then the ,otter was told to take a sweat bath once each day for four successive days1 so as to prepare for the next degree4 7,this number is indicated at the rounded spots at ,nos4 #fh1 #fi1 #gj1 and #ga47 ,the third degree of the ,mid-e_/wiwin 7,no4 #gb7 is guarded during the day by two ,mid-e_/ spirits 7,nos4 #gc1 #gd7 near the eastern entrance1 and by the ,makwa_/ ,man_/id-o within the inclosure 7,nos4 #ge and #gf71 and at night by eighteen ,mid-e_/ ,man_/id-os 7,nos4 #gg to #id71 placed there by ,ki_/tshi ,man_/id-o4 ,when the ,otter approached the entrance 7,no4 #ie7 he was again arrested in his progress by two evil man_/id-os 7,nos4 #if and #ig71 who opposed his admission1 but ,mi_/nib-o_/zho overcame them and the ,otter entered4 ,just inside of the door1 and on each side1 the ,otter saw a post 7,nos4 #ih and #ii71 and at the western door or exit two corresponding posts 7,nos4 #ajj and #aja74 ,these symbolized the four legs of the ,makwa_/ ,man_/id-o1 or ,bear ,spirit1 who is the guardian by day and the owner of the third degree4 ,the ,otter then observed the sacred stone 7,no4 #ajb7 and the two heaps of sacred objects 7,nos4 #ajc and #ajd7 which ,mi_/nab-o_/zho had deposited1 and three degree posts 7,nos4 #aje1 #ajf1 and #ajg71 the first of which 7,no4 #aje7 was a plain cedar post with the bark upon it1 but sharpened at the top2 the second 7,no4 #ajf71 a red post with a green band round the top and one about the middle1 as in the second degree2 and the third a cross 7,no4 #ajg7 painted red1 each of the tips painted green4 ,the vertical line ,no4 #ajh was said to have no relation to anything connected with the tradition4 ,after the ,otter had observed the interior of the ,mid-e_/wigan he again made four circuits1 after which he took his station in the west1 where he seated himself1 facing the sacred degree posts4 ,then ,mi_/nab-o_/zho1 for the third time1 shot into his body the m-i_/gis1 thus adding to the powers which he already possessed1 after which he was to prepare for the fourth degree of the ,mid-e_/wiwin4 ,other objects appearing upon the chart were subsequently explained as follows3 ,the four trees 7,nos4 #aji1 #aaj1 #aaa1 and #aab71 one of which is planted at each of the four corners of the ,mid-e_/wigan1 are usually cedar1 though pine may be taken as a substitute when the former can not be had4 ,the repetition of the circles ,nos4 #aac1 #aad1 and #aae and connecting line ,no4 #aaf1 with the short lines at ,nos4 #aag1 #aah1 #aai1 and #abj1 have the same signification as in the preceding two degrees4 ,after the ,otter had received the third degree he prepared himself for the fourth1 and highest1 by taking a steam bath once a day for four successive days 7,nos4 #aba1 #abb1 #abc1 and #abd74 ,then1 as he proceeded toward the ,mid-e_/wigan he came to a wig_/iwam made of brush 7,no4 #agi71 which was the nest of ,makwa_/ ,man_/id-o1 the ,bear ,spirit1 who guarded the four doors of the sacred structure4 ,the four rows of spots have reference to the four entrances of the ,mid-e_/wigan of the fourth degree4 ,the signification of the spots near the larger circle1 just beneath the ,bear's nest could not be explained by ,sikas_/sig7e1 but the row of spots 7,no4 #aag7 along the horizontal line leading to the entrance of the inclosure were denominated steps1 or stages of progress1 equal to as many days--one spot denoting one day--which must elapse before the ,otter was permitted to view the entrance4 ,illustration3 ,fig4 #d4--,peep-hole post4 ,when the ,otter approached the fourth degree 7,no4 #aah7 he came to a short post 7,no4 #aai7 in which there was a small aperture4 ,the post was painted green on the side from which he approached and red upon the side toward the ,mid-e_/wigan see ,fig4 #d4 ,but before he was permitted to look through it he rested and invoked the favor of ,ki_/tshi ,man_/id-o1 that the evil man_/id-os might be expelled from his path4 ,then1 when the ,otter looked through the post1 he saw that the interior of the inclosure was filled with ,mid-e_/ ,man_/idos1 ready to receive him and to attend during his initiation4 ,the two ,mid-e_/ ,man_/idos at the outside of the eastern entrance 7,nos4 #abj and #aba7 compelled the evil man_/id-os 7,nos4 #abb and #abc7 to depart and permit the ,otter to enter at the door 7,no4 #abd74 ,then the ,otter beheld the sacred stone 7,no4 #abe7 and the five heaps of sacred objects which ,minab-o_/zho had deposited 7,nos4 #abf1 #abg1 #abh1 #abi1 and #acj7 near the four degree posts 7,nos4 #aca1 #acb1 #acc1 and #acd74 ,according to their importance1 the first was painted red1 with a green band about the top2 the second was painted red1 with two green bands1 one at the top and another at the middle2 the third consisted of a cross painted red1 with the tips of the arms and the top of the post painted green2 while the fourth was a square post1 the side toward the east being painted white1 that toward the south green1 that toward the west red1 and that toward the north black4 ,the two sets of sticks 7,nos4 #ace and #acf7 near the eastern and western doors represent the legs of ,makwa_/ ,man_/id-o1 the ,bear ,spirit4 ,when the ,otter had observed all these things he passed round the interior of the ,mid-e_/wigan four times1 after which he seated himself in the west1 facing the degree posts1 when ,mi_/nab-o_/zho approached him and for the fourth time shot into his body the sacred m-i_/gis1 which gave him life that will endure always4 ,then ,mi_/nab-o_/zho said to the ,otter1 ,this degree belongs to ,ki_/tshi ,man_/ido1 the ,great ,spirit 7,nos4 #acg and #ach71 who will always be present when you give the sacred rite to any of your people4 ,at night the ,mid-e_/ ,man_/id-os 7,nos4 #aci to #afb7 will guard the ,mid-e_/wigan1 as they are sent by ,ki_/tshi ,man_/ido to do so4 ,the ,bear's nest 7,nos4 #afc and #afd7 just beyond the northern and southern doors 7,nos4 #afe and #aff7 of the ,mid-e_/wigan are the places where ,makwa_/ ,man_/id-o takes his station when guarding the doors4 ,then the ,otter made a wig_/iwam and offered four prayers 7,nos4 #afg1 #afh1 #afi1 and #agj7 for the rites of the ,mid-e_/wiwin1 which ,ki_/tshi ,man_/id-o had given him4 ,illustration3 ,plate ,,vii4 ,ojibwa ,facial ,decoration4 ,the following supplemental explanations were added by ,sikas_/sig7e1 viz3 ,the four vertical lines at the outer angles of the lodge structure 7,nos4 #aga1 #agb1 #agc1 and #agd71 and four similar ones on the inner corners 7,nos4 #age1 #agf1 #agg1 and #agh71 represent eight cedar trees planted there by the ,mid-e_/ at the time of preparing the ,mid-e_/wigan for the reception of candidates4 ,the circles ,nos4 #agi1 #ahj1 and #aha1 and the connecting line1 are a reproduction of similar ones shown in the three preceding degrees1 and signify the course of a ,mid-e's life--that it should be without fault and in strict accordance with the teachings of the ,mid-e_/wiwin4 ,the short lines1 terminating in circles ,nos4 #ahb1 #ahc1 #ahd1 and #ahe1 allude to temptations which beset the ,mid-e's path1 and he shall1 when so tempted1 offer at these points feasts and lectures1 or1 in other words1 professions of faith4 ,the three lines ,nos4 #ahf1 #ahg1 and #ahh1 consisting of four spots each1 which radiate from the larger circle at ,no4 #agi and that before mentioned at ,no4 #aaf1 symbolize the four bear nests and their respective approaches1 which are supposed to be placed opposite the four doors of the fourth degree2 and it is obligatory1 therefore1 for a candidate to enter these four doors on hands and knees when appearing for his initiation and before he finally waits to receive the concluding portion of the ceremony4 ,illustration3 ,fig4 #e4--,migration of ,an'ishina_/beg4 ,the illustration presented in ,fig4 #e is a reduced copy of a drawing made by ,sikas_/sig7e to represent the migration of the ,otter toward the west after he had received the rite of the ,mid-e_/wiwin4 ,no4 #a refers to the circle upon the large chart on ,pl4 ,,iii in ,a1 ,no4 #a1 and signifies the earth's surface as before described4 ,no4 #b in ,fig4 #e is a line separating the history of the ,mid-e_/wiwin from that of the migration as follows3 ,when the ,otter had offered four prayers1 as above mentioned1 which fact is referred to by the spot ,no4 #c1 he disappeared beneath the surface of the water and went toward the west1 whither the ,ani_/shina_/b-eg followed him1 and located at ,ottawa ,island 7,no4 #d74 ,here they erected the ,mid-e_/wigan and lived for many years4 ,then the ,otter again disappeared beneath the water1 and in a short time reappeared at ,a_/wiat_/ang 7,no4 #e71 when the ,mid-e_/wigan was again erected and the sacred rites conducted in accordance with the teachings of ,mi_/nab-o_/zho4 ,thus was an interrupted migration continued1 the several resting places being given below in their proper order1 at each of which the rites of the ,mid-e_/wiwin were conducted in all their purity4 ,the next place to locate at was ,mi_/shenama_/kinagung-- ,mackinaw 7,no4 #f72 then ,ne_/mikung 7,no4 #g72 ,kiwe_/winang_/ 7,no4 #h72 ,bawating-- ,sault ,ste4 ,marie 7,no4 #i72 ,tshiwi_/towi_/ 7,no4 #aj72 ,nega_/wadzh7e_/7u-- ,sand ,mountain 7,no4 #aa71 northern shore of ,lake ,superior2 ,mi_/nisa_/w7ik ,mi_/nisa_/bikk7ang-- ,island of rocks 7,no4 #ab72 ,kawa_/sitsh7i7uwongk-- ,foaming rapids 7,no4 #ac72 ,mush_/kisi_/wi ,mash_/kisi_/bi-- ,bad ,river 7,no4 #ad72 ,shagawamikongk-- ,long-sand-bar-beneath-the-surface 7,no4 #ae72 ,wikwe_/danwonggan-- ,sandy ,bay 7,no4 #af72 ,nea_/shiwikongk-- ,cliff ,point 7,no4 #ag72 ,netan_/wayan_/sink-- ,little point-of-sand-bar 7,no4 #ah72 ,an_/nibins-- ,little elm tree 7,no4 #ai72 ,wikup_/binminsh-literally1 ,little-island-basswood 7,no4 #bj72 ,makubin_/minsh-- ,bear ,island 7,no4 #ba72 ,sha_/geski_/ke_/dawan_/ga 7,no4 #bb72 ,ni_/wigwas_/sikongk-- ,the place where bark is peeled 7,no4 #bc72 ,ta_/pakwe_/7ikak ,sa_/apakwe_/shkwaokongk-- ,the-place-where-lodge-bark-is-obtained 7,no4 #bd72 ,ne_/uwesak_/kudeze_/bi ,ne_/wisaku_/desi_/bin-- ,point-deadwood-timber river 7,no4 #be72 ,annibi_/kanzi_/bi modern name1 ,ash_/kiba_/gisi_/bi1 given respectively as ,fish spawn ,river and ,green leaf ,river 7,no4 #bf74 ,this last-named locality is said to be ,sandy ,lake1 ,minnesota1 where the ,otter appeared for the last time1 and where the ,mid-e_/wigan was finally located4 ,from ,la ,pointe1 as well as from ,sandy ,lake1 the ,ojibwa claim to have dispersed in bands over various portions of the territory1 as well as into ,wisconsin1 which final separation into distinct bodies has been the chief cause of the gradual changes found to exist in the ceremonies of the ,mid-e_/wiwin4 ,according to ,sikas_/sig7e1 the above account of the initiation of the ,otter1 by ,mi_/nabo_/zho1 was adopted as the course of initiation by the ,mid-e_/ priests of the ,mille ,lacs ,society1 when he himself received the first degree1 #ahcj4 ,at that time a specific method of facial decoration was pursued by the priests of the respective degrees 7,pl4 ,,vi71 each adopting that pertaining to the highest degree to which he was entitled1 viz3 ,first degree4--,a broad band of green across the forehead and a narrow stripe of vermilion across the face1 just below the eyes4 ,second degree4--,a narrow stripe of vermilion across the temples1 the eyelids1 and the root of the nose1 a short distance above which is a similar stripe of green1 then another of vermilion1 and above this again one of green4 ,third degree4--,red and white spots are daubed all over the face1 the spots being as large as can be made by the finger tips in applying the colors4 ,fourth degree4--,two forms of decoration were admissible2 for the first1 the face was painted with vermilion1 with a stripe of green extending diagonally across it from the upper part of the left temporal region to the lower part of the right cheek2 for the second1 the face was painted red with two short1 horizontal parallel bars of green across the forehead4 ,either of these was also employed as a sign of mourning by one whose son has been intended for the priesthood of the ,mid-e_/wiwin1 but special reference to this will be given in connection with the ceremony of the ,dzhibai_/ ,mid-e_/wigan1 or ,ghost ,society4 ,on ,pl4 ,,viii is presented a reduced copy of the ,mid-e_/ chart made by ,ojibwa1 a ,mid-e_/ priest of the fourth degree and formerly a member of the society of the ,sandy ,lake band of the ,mississippi ,ojibwa4 ,the illustration is copied from his own chart which he received in #ahcc in imitation of that owned by his father1 ,me_/toshi_/k-onsh2 and this last had been received from ,lake ,superior1 presumably ,la ,pointe1 many years before4 ,the illustration of the four degrees are here represented in profile1 and shows higher artistic skill than the preceding copies from ,red ,lake1 and ,mille ,lacs4 ,the information given by ,ojibwa1 regarding the characters is as follows3 ,when ,ki_/tshi ,man_/id-o had decided to give to the ,ani_/shina_/b-eg the rites of the ,mid-e_/wiwin1 he took his ,mid-e_/ drum and sang1 calling upon the other ,man_/id-os to join him and to hear what he was going to do4 ,no4 #a represents the abode in the sky of ,ki_/tshi ,man_/id-o1 ,no4 #b1 indicating the god as he sits drumming1 ,no4 #c4 the small spots surrounding the drum denoting the m-i_/gis with which everything about him is covered4 ,the ,mid-e_/ ,man_/id-os came to him in his ,mid-e_/wigan 7,no4 #d71 eleven of which appear upon the inside of that structure1 while the ten--all but himself--upon the outside 7,nos4 #e to #ad7 are represented as descending to the earth1 charged with the means of conferring upon the ,ani_/shinab-e_/g the sacred rite4 ,in the ,mid-e_/wigan 7,no4 #d7 is shown also the sacred post 7,no4 #ae7 upon which is perched ,k7o-ko_/k7o--o--the ,owl 7,no4 #af74 ,the line traversing the structure1 from side to side1 represents the trail leading through it1 while the two rings 7,nos4 #ag and #ah7 upon the right side of the post indicate respectively the spot where the presents are deposited and the sacred stone--this according to modern practices4 ,when an ,indian is prepared to receive the rights of initiation he prepares a wig_/iwam 7,no4 #ai7 in which he takes a steam bath once each day for four successive days4 ,the four baths and four days are indicated by the number of spots at the floor of the lodge1 representing stones4 ,the instructors1 employed by him1 and the officiating priests of the society are present1 one of which 7,no4 #bj7 may be observed upon the left of the wig_/iwam in the act of making an offering of smoke1 while the one to the right 7,no4 #ba7 is drumming and singing4 ,the four officiating priests are visible to either side of the candidate within the structure4 ,the wig_/iwams 7,nos4 #bb1 #bc1 #bd1 and #be7 designate the village habitations4 ,in the evening of the day preceding the initiation1 the candidate 7,no4 #bf7 visits his instructor 7,no4 #bg7 to receive from him final directions as to the part to be enacted upon the following day4 ,the candidate is shown in the act of carrying with him his pipe1 the offering of tobacco being the most acceptable of all gifts4 ,his relatives follow and carry the goods and other presents1 some of which are suspended from the branches of the ,mid-e_/ tree 7,no4 #bh7 near the entrance of the first degree structure4 ,the instructor's wig_/iwam is shown at ,no4 #bi1 the two dark circular spots upon the floor showing two of the seats1 occupied by instructor and pupil4 ,the figure ,no4 #bg has his left arm elevated1 denoting that his conversation pertains to ,ki_/tshi ,man_/id-o1 while in his right hand he holds his ,mid-e_/ drum4 ,upon the following morning the ,mid-e_/ priests1 with the candidate in advance 7,no4 #cj71 approach and enter the ,mid-e_/wigan and the initiation begins4 ,no4 #ca is the place of the sacred drum and those who are detailed to employ the drum and rattles1 while ,no4 #cb indicates the officiating priests2 ,no4 #cc is the degree post1 surmounted by ,k7o-ko_/-k7o--o_/1 the ,owl 7,no4 #cd74 ,the post is painted with vermilion1 with small white spots all over its surface1 emblematic of the m-i_/gis shell4 ,the line 7,no4 #ce7 extending along the upper portion of the inclosure represents the pole from which are suspended the robes1 blankets1 kettles1 etc41 which constitute the fee paid to the society for admission4 ,this degree is presided over and guarded by the ,panther ,man_/id-o4 ,when the candidate has been able to procure enough gifts to present to the society for the second degree1 he takes his drum and offers chants 7,no4 #ce7 to ,ki_/tshi ,man_/id-o for success4 ,ki_/tshi ,man_/id-o himself is the guardian of the second degree and his footprints are shown in ,no4 #cf4 ,no4 #cg represents the second degree inclosure1 and contains two sacred posts 7,nos4 #ch and #ci71 the first of which is the same as that of the first degree1 the second being painted with white clay1 bearing two bands of vermilion1 one about the top and one near the middle4 ,a small branch near the top is used1 after the ceremony is over1 to hang the tobacco pouch on4 ,no4 #dj represents the musicians and attendants2 ,no4 #da the candidate upon his knees2 while ,nos4 #db1 #dc1 #dd1 and #de pictures the officiating priests who surround him4 ,the horizontal pole 7,no4 #df7 has presents of robes1 blankets1 and kettles suspended from it4 ,when a candidate is prepared to advance to the third degree 7,no4 #dg7 he personates ,makwa_/ ,man_/id-o1 who is the guardian of this degree1 and whose tracks 7,no4 #dh7 are visible4 ,the assistants are visible upon the interior1 drumming and dancing4 ,there are three sacred posts1 the first 7,no4 #di7 is black1 and upon this is placed ,k7o-ko_/-k7o--o_/--the ,owl2 the second 7,no4 #ej7 is painted with white clay and has upon the top the effigy of an owl2 while the third 7,no4 #ea7 is painted with vermilion1 bearing upon the summit the effigy of an ,indian4 ,small wooden effigies of the human figure are used by the ,mid-e_/ in their tests of the proof of the genuineness and sacredness of their religion1 which tests will be alluded to under another caption4 ,the horizontal rod 7,no4 #eb71 extending from one end of the structure to the other1 has suspended from it the blankets and other gifts4 ,the guardian of the fourth degree is ,maka_/no--the ,turtle--as he appears 7,no4 #ec7 facing the entrance of the fourth degree 7,no4 #ed74 ,four sacred posts are planted in the fourth degree2 the first 7,no4 #ee71 being painted white upon the upper half and green upon the lower2 the second 7,no4 #ef7 similar2 the third 7,no4 #eg7 painted red1 with a black spiral line extending from the top to the bottom1 and upon which is placed ,k7o-ko_/-k7o--o_/--the ,owl2 and the fourth 7,no4 #eh71 a cross1 the arms and part of the trunk of which is white1 with red spots--to designate the sacred m-i_/gis--the lower half of the trunk cut square1 the face toward the east painted red1 the south green1 the west white1 and the north black4 ,the spot 7,no4 #ei7 at the base of the cross signifies the place of the sacred stone1 while the human figures 7,no4 #fj7 designate the participants1 some of whom are seated near the wall of the inclosure1 whilst others are represented as beating the drum4 ,upon the horizontal pole 7,no4 #fa7 are shown the blankets constituting gifts to the society4 ,illustration3 ,plate ,,viii4 ,ojibwa's ,record4 ,the several specific methods of facial decoration employed 7,pl4 ,,vii71 according to ,ojibwa's statement1 are as follows3 ,first degree4--,one stripe of vermilion across the face1 from near the ears across the tip of the nose4 ,second degree4--,one stripe as above1 and another across the eyelids1 temples1 and the root of the nose4 ,third degree4--,the upper half of the face is painted green and the lower half red4 ,fourth degree4--,the forehead and left side of the face1 from the outer canthus of the eye downward1 is painted green2 four spots of vermilion are made with the tip of the finger upon the forehead and four upon the green surface of the left cheek4 ,in addition to this1 the plumes of the golden eagle1 painted red1 are worn upon the head and down the back4 ,this form of decoration is not absolutely necessary1 as the expense of the war bonnet places it beyond the reach of the greater number of persons4 ,before proceeding further with the explanation of the ,mide_/ records it may be of interest to quote the traditions relative to the migration of the ,ani_/shina_/b-eg1 as obtained by ,mr4 ,warren previous to #ahec4 ,in his reference to observing the rites of initiation he heard one of the officiating priests deliver a loud and spirited harangue1 of which the following words#ab caught his attention3 ,our forefathers were living on the great salt water toward the rising sun1 the great ,megis 7seashell7 showed itself above the surface of the great water and the rays of the sun for a long time period were reflected from its glossy back4 ,it gave warmth and light to the ,an-ish-in-aub-ag 7red race74 ,all at once it sank into the deep1 and for a time our ancestors were not blessed with its light4 ,it rose to the surface and appeared again on the great river which drains the waters of the ,great ,lakes1 and again for a long time it gave life to our forefathers and reflected back the rays of the sun4 ,again it disappeared from sight and it rose not till it appeared to the eyes of the ,an-ish-in-aub-ag on the shores of the first great lake4 ,again it sank from sight1 and death daily visited the wigiwams of our forefathers till it showed its back and reflected the rays of the sun once more at ,bow-e-ting 7,sault ,ste4 ,marie74 ,here it remained for a long time1 but once more1 and for the last time1 it disappeared1 and the ,an-ish-in-aub-ag was left in darkness and misery1 till it floated and once more showed its bright back at ,mo-ning-wun-a-kaun-ing 7,la ,pointe ,island71 where it has ever since reflected back the rays of the sun and blessed our ancestors with life1 light1 and wisdom4 ,its rays reach the remotest village of the widespread ,ojibways4 ,as the old man delivered this talk he continued to display the shell1 which he represented as an emblem of the great megis of which he was speaking4 ,a few days after1 anxious to learn the true meaning of this allegory1 99 99 99 ,i requested him to explain to me the meaning of his ,me-da-we harangue4 ,after filling his pipe and smoking of the tobacco ,i had presented he proceeded to give me the desired information1 as follows3 ,my grandson1 said he1 the megis ,i spoke of means the ,me-da-we religion4 ,our forefathers1 many string of lives ago1 lived on the shores of the great salt water in the east4 ,here1 while they were suffering the ravages of sickness and death1 the ,great ,spirit1 at the intercession of ,man-a-bo-sho1 the great common uncle of the ,an-ish-in-aub-ag1 granted them this rite1 wherewith life is restored and prolonged4 ,our forefathers moved from the shores of the great water and proceeded westward4 ,the ,me-da-we lodge was pulled down1 and it was not again erected till our forefathers again took a stand on the shores of the great river where ,mo-ne-aung 7,montreal7 now stands4 ,in the course of time this town was again deserted1 and our forefathers1 still proceeding westward1 lit not their fires till they reached the shores of ,lake ,huron1 where again the rites of the ,me-da-we were practiced4 ,again these rites were forgotten1 and the ,me-da-we lodge was not built till the ,ojibways found themselves congregated at ,bow-e-ting 7outlet of ,lake ,superior71 where it remained for many winters4 ,still the ,ojibways moved westward1 and for the last time the ,me-da-we lodge was erected on the island of ,la ,pointe1 and here1 long before the pale face appeared among them1 it was practiced in its purest and most original form4 ,many of our fathers lived the full term of life granted to mankind by the ,great ,spirit1 and the forms of many old people were mingled with each rising generation4 ,this1 my grandson1 is the meaning of the words you did not understand2 they have been repeated to us by our fathers for many generations4 ,footnote #ab3 ,op4 cit41 p4 #gh et seq4 ,in the explanation of the chart obtained at ,red ,lake1 together with the tradition1 reference to the otter1 as being the most sacred emblem of society1 is also verified in a brief notice of a tradition by ,mr4 ,warren1#ac as follows3 ,there is another tradition told by the old men of the ,ojibway village of ,fond du ,lac1 ,lake ,superior1 which tells of their former residence on the shores of the great salt water4 ,it is1 however1 so similar in character to the one ,i have related that its introduction here would only occupy unnecessary space4 ,the only difference between the two traditions is that the otter1 which is emblematical of one of the four ,medicine ,spirits who are believed to preside over the ,midawe rites1 is used in one in the same figurative manner as the seashell is used in the other1 first appearing to the ancient ,an-ish-in-aub-ag from the depths of the great salt water1 again on the river ,st4 ,lawrence1 then on ,lake ,huron at ,sault ,ste4 ,marie1 again at ,la ,pointe1 but lastly at ,fond du ,lac1 or end of ,lake ,superior1 where it is said to have forced the sand bank at the mouth of the ,st4 ,louis ,river4 ,the place is still pointed out by the ,indians where they believe the great otter broke through4 ,footnote #ac3 ,op4 cit41 p4 #ha4 ,it is affirmed by the ,indians that at ,sault ,ste4 ,marie some of the ,ojibwa separated from the main body of that tribe and traversed the country along the northern shore of ,lake ,superior toward the west4 ,these have since been known of as the ,bois ,forts 7hardwood people or timber people71 other bands being located at ,pigeon ,river1 ,rainy ,lake1 etc4 ,another separation occurred at ,la ,pointe1 one party going toward ,fond du ,lac and westward to ,red ,lake1 where they claim to have resided for more than three hundred years1 while the remainder scattered from ,la ,pointe westward and southwestward1 locating at favorable places throughout the timbered country4 ,this early dismemberment and long-continued separation of the ,ojibwa nation accounts1 to a considerable extent1 for the several versions of the migration and the sacred emblems connected with the ,mid-e_/wiwin1 the northern bands generally maintaining their faith in favor of the ,otter as the guide1 while the southern bodies are almost entirely supporters of the belief in the great m-i_/gis4 ,on account of the independent operations of the ,mid-e_/ priests in the various settlements of the ,ojibwa1 and especially because of the slight intercourse between those of the northern and southern divisions of the nation1 there has arisen a difference in the pictographic representation of the same general ideas1 variants which are frequently not recognized by ,mid-e_/ priests who are not members of the ,mid-e_/wiwin in which these mnemonic charts had their origin4 ,as there are variants in the pictographic delineation of originally similar ideas1 there are also corresponding variations in the traditions pertaining to them4 ,illustration3 ,fig4 #f4--;,birch-bark record1 from ,white ,earth4 ,the tradition relating to ,mi_/nab-o_/zho and the sacred objects received from ,ki_/tshi ,man_/id-o for the ,ani_/shina_/b-eg is illustrated in ,fig4 #f1 which is a reproduction of a chart preserved at ,white ,earth4 ,the record is read from left to right4 ,no4 #a represents ,mi_/nab-o_/zho1 who says of the adjoining characters representing the members of the ,mid-e_/wiwin3 ,they are the ones1 they are the ones1 who put into my heart the life4 ,mi_/nab-o_/zho holds in his left hand the sacred ,mid-e_/ sack1 or pin-ji_/-gu-san_/4 ,nos4 #b and #c represent the drummers4 ,at the sound of the drum all the ,mid-e_/ rise and become inspired1 because ,ki_/tshi ,man_/id-o is then present in the wig_/iwam4 ,no4 #d denotes that women also have the privilege of becoming members of the ,mid-e_/wiwin4 ,the figure holds in the left hand the ,mid-e_/ sack1 made of a snake skin4 ,no4 #e represents the ,tortoise1 the guardian spirit who was the giver of some of the sacred objects used in the rite4 ,no4 #f1 the ,bear1 also a benevolent ,man_/id-o1 but not held in so great veneration as the ,tortoise4 ,his tracks are visible in the ,mid-e_/wiwin4 ,no4 #g1 the sacred ,mid-e_/ sack or pin-ji_/-gu-san_/1 which contains life1 and can be used by the ,mid-e_/ to prolong the life of a sick person4 ,no4 #h represents a ,dog1 given by the ,mid-e_/ ,man_/id-os to ,mi_/nab-o_/zho as a companion4 ,such was the interpretation given by the owner of the chart1 but the informant was unconsciously in error1 as has been ascertained not only from other ,mid-e_/ priests consulted with regard to the true meaning1 but also in the light of later information and research in the exemplification of the ritual of the ,mid-e_/wiwin4 ,mi_/nab-o_/zho did not receive the rite from any ,mid-e_/ priests 7,nos4 #b and #e71 but from ,ki_/tshi ,man_/id-o4 ,women are not mentioned in any of the earlier traditions of the origin of the society1 neither was the dog given to ,mi_/nab-o_/zho1 but ,mi_/nab-o_/zho gave it to the ,ani_/shina_/b-eg4 ,the chart1 therefore1 turns out to be a mnemonic song similar to others to be noted hereafter1 and the owner probably copied it from a chart in the possession of a stranger ,mid-e_/1 and failed to learn its true signification1 simply desiring it to add to his collection of sacred objects and to gain additional respect from his confreres and admirers4 ,illustration3 ,fig4 #g4--;,birch-bark record1 from ,red ,lake4 ,illustration3 ,fig4 #h4--;,birch-bark record1 from ,red ,lake4 ,two similar and extremely old birch-bark mnemonic songs were found in the possession of a ,mid-e_/ at ,red ,lake4 ,the characters upon these are almost identical1 one appearing to be a copy of the other4 ,these are reproduced in ,figs4 #g and #h4 ,by some of the ,mid-e_/ ,esh_/gib-o_/ga takes the place of ,mi_/nab-o_/zho as having originally received the ,mid-e_/wiwin from ,ki_/tshi ,man_/id-o1 but it is believed that the word is a synonym or a substitute based upon some reason to them inexplicable4 ,these figures were obtained in #ahhg1 and a brief explanation of them given in the ,american ,anthropologist4#ad ,at that time ,i could obtain but little direct information from the owners of the records1 but it has since been ascertained that both are mnemonic songs pertaining to ,mi_/nab-o_/zho1 or rather ,eshgib-o_/ga1 and do not form a part of the sacred records of the ,mid-e_/wiwin1 but simply the pictographic representation of the possibilities and powers of the alleged religion4 ,the following explanation of ,figs4 #g and #h is reproduced from the work just cited4 ,a few annotations and corrections are added4 ,the numbers apply equally to both illustrations3 ,no4 #a1 represents ,esh_/gib-o_/ga1 the great uncle of the ,ani_/shina_/b-eg1 and receiver of the ,mid-e_/wiwin4 ,no4 #b1 the drum and drumsticks used by ,esh_/gib-o_/ga4 ,no4 #c1 a bar or rest1 denoting an interval of time before the song is resumed4 ,no4 #d1 the pin-ji_/-gu-san_/ or sacred ,mid-e_/ sack4 ,it consists of an otter skin1 and is the m-i_/gis or sacred symbol of the ,mid-e_/wigan4 ,no4 #e4 a ,mid-e_/ priest1 the one who holds the m-i_/gis while chanting the ,mid-e_/ song in the ,mid-e_/wigan4 ,he is inspired1 as indicated by the line extending from the heart to the mouth4 ,no4 #f1 denotes that ,no4 #e is a member of the ,mid-e_/wiwin4 ,this character1 with the slight addition of lines extending upward from the straight top line1 is usually employed by the more southern ,ojibwa to denote the wig_/iwam of a ,j7ess_/akk-id_/1 or jugglery4 ,no4 #g1 is a woman1 and signifies that women may also be admitted to the ,mid-e_/wiwin4 ,no4 #h1 a pause or rest4 ,no4 #i1 a snake-skin pin-ji_/-gu-san_/ possessing the power of giving life4 ,this power is indicated by the lines radiating from the head1 and the back of the skin4 ,no4 #aj1 represents a woman4 ,no4 #aa1 is another illustration of the m-i_/gis1 or otter4 ,no4 #ab1 denotes a priestess who is inspired1 as shown by the line extending from the heart to the mouth in ,fig4 #g1 and simply showing the heart in ,fig4 #f4 ,in the latter she is also empowered to cure with magic plants4 ,no4 #ac1 in ,fig4 #g1 although representing a ,mid-e_/ priest1 no explanation was given4 ,footnote #ad3 ,vol4 #a1 ,no4 #c1 #ahhh1 p4 #baf1 ,figs4 #b and #c4 ,illustration3 ,fig4 #i4--;,esh_/gib-o_/ga4 ,fig4 #i is presented as a variant of the characters shown in ,no4 #a of ,figs4 #g and #h4 ,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 arrows1 as well as being more in keeping with the general rendering of the tradition4 ,,mid-,e_/,,wig,a,n4 ,initiation into the ,mid-e_/wiwin or ,mid-e_/ ,society is1 at this time1 performed during the latter part of summer4 ,the ceremonies are performed in public1 as the structure in which they are conducted is often loosely constructed of poles with intertwined branches and leaves1 leaving the top almost entirely exposed1 so that there is no difficulty in observing what may transpire within4 ,furthermore1 the ritual is unintelligible to the uninitiated1 and the important part of the necessary information is given to the candidate in a preceptor's wig_/iwam4 ,to present intelligibly a description of the ceremonial of initiation as it occurred at ,white ,earth1 ,minnesota1 it will be necessary to first describe the structure in which it occurs1 as well as the sweat lodge with which the candidate has also to do4 ,illustration3 ,fig4 #aj4--;,diagram of ,mid-e_/wigan of the first degree4 ,the ,mid-e_/wigan1 i4e41 ,mid-e_/wig_/iwam1 or1 as it is generally designated ,grand ,medicine ,lodge1 is usually built in an open grove or clearing2 it is a structure measuring about #hj feet in length by #bj in width1 extending east and west with the main entrance toward that point of the compass at which the sun rises4 ,the walls consist of poles and saplings from #h to #aj feet high1 firmly planted in the ground1 wattled with short branches and twigs with leaves4 ,in the east and west walls are left open spaces1 each about #d feet wide1 used as entrances to the inclosure4 ,from each side of the opening the wall-like structure extends at right angles to the end wall1 appearing like a short hallway leading to the inclosure1 and resembles double doors opened outward4 ,fig4 #aj represents a ground plan of the ,mid-e_/wigan1 while ,fig4 #aa shows an interior view4 ,saplings thrown across the top of the structure serve as rafters1 upon which are laid branches with leaves1 and pieces of bark1 to sufficiently shade the occupants from the rays of the sun4 ,several saplings extend across the inclosure near the top1 while a few are attached to these so as to extend longitudinally1 from either side of which presents of blankets1 etc41 may be suspended4 ,about #aj feet from the main entrance a large flattened stone1 measuring more than a foot in diameter1 is placed upon the ground4 ,this is used when subjecting to treatment a patient2 and at a corresponding distance from the western door is planted the sacred ,mid-e_/ post of cedar1 that for the first degree being about #g feet in height and #f or #h inches in diameter4 ,it is painted red1 with a band of green #d inches wide around the top4 ,upon the post is fixed the stuffed body of an owl4 ,upon that part of the floor midway between the stone and the ,mid-e_/ post is spread a blanket1 upon which the gifts and presents to the society are afterward deposited4 ,a short distance from each of the outer angles of the structure are planted cedar or pine trees1 each about #aj feet in height4 ,illustration3 ,fig4 #aa4--;,interior of ,mid-e_/wigan4 ,about a hundred yards east of the main entrance is constructed a wig_/iwam or sweat lodge1 to be used by the candidate1 both to take his vapor baths and to receive final instructions from his preceptor4 ,this wig_/iwam is dome-shaped measures about #aj feet in diameter and #f feet high in the middle1 with an opening at the top which can be readily covered with a piece of bark4 ,the framework of the structure consists of saplings stuck into the ground1 the tops being bent over to meet others from the opposite side4 ,other thin saplings are then lashed horizontally to the upright ones so as to appear like hoops1 decreasing in size as the summit is reached4 ,they are secured by using strands of basswood bark4 ,the whole is then covered with pieces of birchbark--frequently the bark of the pine is used--leaving a narrow opening on the side facing the ,mid-e_/wigan1 which may be closed with an adjustable flap of bark or blankets4 ,the space between the ,mid-e_/wigan and the sweat lodge must be kept clear of other temporary shelters1 which might be placed there by some of the numerous visitors attending the ceremonies4 ,,first ,,degree4 ,,preparatory ,,instruction4 ,when the candidate's application for reception into the ,mid-e_/wiwin has been received by one of the officiating priests1 he calls upon the three assisting ,mid-e_/1 inviting them to visit him at his own wig_/iwam at a specified time4 ,when the conference takes place1 tobacco1 which has been previously furnished by the candidate1 is distributed and a smoke offering made to ,ki_/tshi ,man_/id-o1 to propitiate his favor in the deliberations about to be undertaken4 ,the host then explains the object of the meeting1 and presents to his auditors an account of the candidate's previous life2 he recounts the circumstances of his fast and dreams1 and if the candidate is to take the place of a lately deceased son who had been prepared to receive the degree1 the fact is mentioned1 as under such circumstances the forms would be different from the ordinary method of reception into the society4 ,the subject of presents and gifts to the individual members of the society1 as well as those intended to be given as a fee to the officiating priests1 is also discussed2 and lastly1 if all things are favorable to the applicant1 the selection of an instructor or preceptor is made1 this person being usually appointed from among these four priests4 ,when the conference is ended the favorable decision is announced to the applicant1 who acknowledges his pleasure by remitting to each of the four priests gifts of tobacco4 ,he is told what instructor would be most acceptable to them1 when he repairs to the wig_/iwam of the person designated and informs him of his wish and the decision of the ,mid-e_/ council4 ,the designated preceptor arranges with his pupil to have certain days upon which the latter is to call and receive instruction and acquire information4 ,the question of remuneration being settled1 tobacco is furnished at each sitting1 as the ,mid-e_/ never begins his lecture until after having made a smoke-offering1 which is done by taking a whiff and pointing the stem to the east2 then a whiff1 directing the stem to the south2 another whiff1 directing the stem to the west2 then a whiff and a similar gesture with the stem to the north2 another whiff is taken slowly and with an expression of reverence1 when the stem is pointed forward and upward as an offering to ,ki_/tshi ,man_/id-o2 and finally1 after taking a similar whiff1 the stem is pointed forward and downward toward the earth as an offering to ,nok-o_/mis1 the grandmother of the universe1 and to those who have passed before4 ,after these preliminaries1 the candidate receives at each meeting only a small amount of information1 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 fees2 and also1 in order that the instruction may be looked upon with awe and reverence1 most of the information imparted is frequently a mere repetition1 the ideas being clothed in ambiguous phraseology4 ,the ,mid-e_/ drum 7,fig4 #ab a7 differs from the drum commonly used in dances 7,fig4 #ab b7 in the fact that it is cylindrical1 consisting of an elongated kettle or wooden vessel1 or perhaps a section of the hollow trunk of a tree about #aj inches in diameter and from #ah to #bj inches in length1 over both ends of which rawhide is stretched while wet1 so that upon drying the membrane becomes hard and tense1 producing1 when beaten1 a very hard1 loud tone1 which may be heard at a great distance4 ,illustration3 ,fig4 #ab4--,ojibwa drums4 ,frequently1 however1 water is put into the bottom of the drum and the drum-head stretched across the top in a wet state1 which appears to intensify the sound very considerably4 ,the peculiar and special properties of the drum are described to the applicant2 that it was at first the gift of ,ki_/tshi ,man_/id-o1 who gave it through the intercession of ,mi_/nab-o_/zho2 that it is used to invoke the presence of the ,mid-e_/ ,man_/id-os1 or sacred spirits1 when seeking direction as to information desired1 success1 etc42 that it is to be employed at the side of the sick to assist in the expulsion or exorcism of evil man_/id-os who may possess the body of the sufferer2 and that it is to be used in the4 ,mid-e_/wigan during the initiation of new members or the advancement of a ,mid-e_/ from a degree to a higher one4 ,illustration3 ,fig4 #ac4--,mid-e_/ rattle4 ,the properties of the rattle are next enumerated and recounted1 its origin is related1 and its uses explained4 ,it is used at the side of a patient and has even more power in the expulsion of evil demons than the drum4 ,the rattle is also employed in some of the sacred songs as an accompaniment1 to accentuate certain notes and words4 ,there are two forms used1 one consisting of a cylindrical tin box filled with grains of corn or other seeds 7,fig4 #ac71 the other being a hollow gourd also filled with seed 7,fig4 #ad74 ,in both of these the handle passes entirely through the rattle case4 ,illustration3 ,fig4 #ad4--,mid-e_/ rattle4 ,in a similar manner the remaining gifts of ,mi_/nab-o_/zho are instanced and their properties extolled4 ,the m-i_/gis1 a small white shell 7,cypraea moneta ,l47 is next extracted from the ,mid-e_/ sack1 or pinji_/gusan_/4 ,this is explained as being the sacred emblem of the ,mid-e_/wiwin1 the reason therefor being given in the account of the several traditions presented in connection with ,pls4 ,,iii1 ,,iv1 and ,,viii4 ,this information is submitted in parts1 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 purposes4 ,the ceremony of shooting the m-i_/gis 7see ,fig4 #ae7 is explained on page #bae4 ,illustration3 ,fig4 #ae4--,shooting the m-i_/gis4 ,as time progresses the preceptor instructs his pupil in ,mid-e_/ songs1 i4e41 he sings to him songs which form a part of his stock in trade1 and which are alleged to be of service on special occasions1 as when searching for medicinal plants1 hunting1 etc4 ,the pupil thus acquires a comprehension of the method of preparing and reciting songs1 which information is by him subsequently put to practical use in the composition and preparation of his own songs1 the mnemonic characters employed being often rude copies of those observed upon the charts of his preceptor1 but the arrangement thereof being original4 ,it is for this reason that a ,mid-e_/ is seldom1 if ever1 able to recite correctly any songs but his own1 although he may be fully aware of the character of the record and the particular class of service in which it may be employed4 ,in support of this assertion several songs obtained at ,red ,lake and imperfectly explained by ,little ,frenchman and ,leading ,feather1 are reproduced in ,pl4 ,,xxii1 ,a ,b1 page #bib4 ,from among the various songs given by my preceptor are selected and presented herewith those recognized by him as being part of the ritual4 ,the greater number of songs are mere repetitions of short phrases1 and frequently but single words1 to which are added meaningless sounds or syllables to aid in prolonging the musical tones1 and repeated ad libitum in direct proportion to the degree of inspiration in which the singer imagines himself to have attained4 ,these frequent outbursts of singing are not based upon connected mnemonic songs preserved upon birch bark1 but they consist of fragments or selections of songs which have been memorized1 the selections relating to the subject upon which the preceptor has been discoursing1 and which undoubtedly prompts a rythmic vocal equivalent4 ,these songs are reproduced on ,pl4 ,,ix1 ,a1 ,b1 ,c4 ,the initial mnemonic characters pertaining to each word or phrase of the original text are repeated below in regular order with translations in ,english1 together with supplemental notes explanatory of the characters employed4 ,the musical notation is not presented1 as the singing consists of a monotonous repetition of four or five notes in a minor key2 furthermore1 a sufficiently clear idea of this may be formed by comparing some of the ,mid-e_/ songs presented in connection with the ritual of initiation and preparation of medicines4 ,the first of the songs given herewith 7,pl4 ,,ix1 ,a7 pertains to a request to ,ki_/tshi ,man_/id-o that clear weather may be had for the day of ceremonial1 and also an affirmation to the candidate that the singer's words are a faithful rendering of his creed4 ,illustration3 ,plate ,,ix4 ,mnemonic ,songs4 ,each of the phrases is repeated before advancing to the next1 as often as the singer desires and in proportion to the amount of reverence and awe with which he wishes to impress his hearer4 ,there is usually a brief interval between each of the phrases1 and a longer one at the appearance of a vertical line1 denoting a rest1 or pause4 ,one song may occupy1 therefore1 from fifteen minutes to half an hour4 ,illustration ,ki-ne_/-na-wi_/-_/in mani_/-i-d-o_/-ye-win4 ,i rock you1 you that are a spirit4 ,a mid-e's head1 the lines denoting voice or speech--i4e41 singing of sacred things1 as the loops or circles at the ends of each line indicate4 ,illustration ,k'i-zh7ik-ki-w7in_/-da-m-un_/4 ,the sky ,i tell you4 ,the otter skin medicine sack1 and arm reaching to procure something therefrom4 ,illustration ,o-we-nen_/2 hw-in_/4 ,who is it1 who8 ,the m-i_/gis shell2 the sacred emblem of the ,mid-e_/wiwin4 ,illustration ,wi_/-dzh7i-i-nan_/4 ,the man helping me4 ,a man walking1 the ,mid-e_/ ,man_/id-o or ,sacred ,spirit4 ,illustration ,nu-wan_/-ni-ma_/na nin-gu7is_/8 ,have ,i told the truth to my son8 ,the bear going to the ,mid-e_/wigan1 and takes with him life to the ,ani_/shina_/b-eg4 ,illustration ,rest4 ,illustration ,ni_/-n-in-d-e_/1 7e_/1 -o_/1 ya_/4 ,my heart1 ,i am there 7in the fullness of my heart74 ,my heart2 knows all ,mid-e_/ secrets1 sensible one4 ,illustration ,a_/-ni-na_/-n7esh-mi_/-7i-an ni_/-na_/-w7i-t-o_/4 ,i follow with my arms4 ,arms extended to take up medicine or ,mid-e_/ secrets4 ,illustration ,man_/-i-d-o_/-wi-an_/ n7i-me_/-shine_/-mi_/-an4 ,knowledge comes from the heart1 the heart reaches to sources of medicine in the earth4 ,a ,mid-e_/ whose heart's desires and knowledge extend to the secrets of the earth4 ,the lines diverging toward the earth denote direction4 ,illustration ,we_/-gi-kw-o_/ ,k7e-m-i_/-n7i-nan_/8 ,from whence comes the rain8 ,the power of making a clear sky1 i4e41 weather4 ,illustration ,mi-sh7ok_/ kw-ot_/1 dzhe-man_/-i-d-o_/-yan4 ,the sky1 nevertheless1 may be clear1 ,good ,spirit4 ,giving life to the sick2 ,dzhe ,man_/id-o handing it to the ,mid-e_/4 ,illustration ,wi_/-ka-ka-n7un_/-7e-nan4 ,very seldom ,i make this request of you4 ,the ,good ,spirit filling the body of the supplicant with knowledge of secrets of the earth4 ,in the following song 7,pl4 ,,ix1 ,b71 the singer relates to the candidate the gratitude which he experiences for the favors derived from the ,good ,spirit2 he has been blessed with knowledge of plants and other sacred objects taken from the ground1 which knowledge has been derived by his having himself become a member of the ,mid-e_/wiwin1 and hence urges upon the candidate the great need of his also continuing in the course which he has thus far pursued4 ,illustration ,na-witsh_/-tshi na-k7um_/-i-en a-na_/-pi-an_/8 ,when ,i am out of hearing1 where am ,i8 ,the lines extending from the ears denote hearing2 the arms directed toward the right and left1 being the gesture of negation1 usually made by throwing the hands outward and away from the front of the body4 ,illustration ,we_/-nen-ne_/ en_/-da-yan4 ,in my house1 ,i see4 ,sight is indicated by the lines extending from the eyes2 the horns denote superiority of the singer4 ,illustration ,mo-k-i_/-yan-na_/-a-witsh_/-i-g-um_/-mi 4 ,when ,i rise it gives me life1 and ,i take it4 ,the arm reaches into the sky to receive the gifts which are handed down by the ,good ,spirit4 ,the short transverse line across the forearm indicates the arch of the sky1 this line being an abbreviation of the curve usually employed to designate the same idea4 ,illustration ,wen_/-dzhi-ba_/-pi-an_/4 ,the reason why ,i am happy4 ,asking the ,spirit for life1 which is granted4 ,the singer's body is filled with the heart enlarged1 i4e41 fullness of heart1 the lines from the mouth denoting abundance of voice or grateful utterances-- singing4 ,illustration 7two vertical lines7 missing ,rest4 ,illustration ,zha_/-zha-bui_/-ki-bi-nan_/ wig_/-7e-wam_/4 ,the ,spirit says there is plenty of medicine in the ,mid-e_/ wig_/iwam4 ,two superior spirits1 ,ki_/tshi ,man_/id-o and ,dzhe ,man_/id-o1 whose bodies are surrounded by lines of sacredness1 tell the ,mid-e_/ where the mysterious remedies are to be found4 ,the vertical waving lines are the lines indicating these communications2 the horizontal line1 at the bottom1 is the earth's surface44 ,illustration ,ya-h-o_/-hon-ni_/-y7o4 ,the ,spirit placed medicine in the ground1 let us take it4 ,the arm of ,ki_/tshi ,man_/id-o put into the ground sacred plants1 etc41 indicated by the spots at different horizons in the earth4 ,the short vertical and waving lines denote sacredness of the objects4 ,illustration ,n'i-wo_/-we-n-i_/-nan ki_/-bi-do-nan_/4 ,i am holding this that ,i bring to you4 ,the singer sits in the ,mid-e_/wiwin1 and offers the privilege of entrance1 by initiation1 to the hearer4 ,illustration ,mid-e_/ n7i-ka_/-n7ak kish_/-o-w7e_/-ni-m7i-ko_/4 ,i have found favor in the eyes of my mid-e_/ friends4 ,the ,good ,spirit has put life into the body of the singer1 as indicated by the two mysterious arms reaching towards his body1 i4e41 the heart1 the seat of life4 ,in the following song 7,pl4 ,,ix1 ,c71 the preceptor appears to feel satisfied that the candidate is prepared to receive the initiation1 and therefore tells him that the ,mid-e_/ ,man_/id-o announces to him the assurance4 ,the preceptor therefore encourages his pupil with promises of the fulfillment of his highest desires4 ,illustration ,ba_/-dzh7i-ke_/-o gi_/-mand ma-bis_/-in-da_/-7a4 ,i hear the spirit speaking to us4 ,the ,mid-e_/ singer is of superior power1 as designated by the horns and apex upon his head4 ,the lines from the ears indicate hearing4 ,illustration ,kwa-y7ak_/-in d-i_/-sha in-da_/-yan4 ,i am going into the medicine lodge4 ,the ,mid-e_/wigan is shown with a line through it to signify that he is going through it1 as in the initiation4 ,illustration ,kwe_/-tsh7i-ko-wa_/-ya ti_/-na-man4 ,i am taking 7gathering7 medicine to make me live4 ,the discs indicate sacred objects within reach of the speaker4 ,illustration ,o_/-wi-yo_/-in en_/-do-ma mak_/-kwin-7en_/-do-ma_/4 ,i give you medicine1 and a lodge1 also4 ,the ,mid-e_/1 as the personator of ,makwa_/ ,man_/id-o1 is empowered to offer this privilege to the candidate4 ,illustration ,o-w-e_/-n7en b7e-m-i_/-s7et4 ,i am flying into my lodge4 ,represents the ,thunder-,bird1 a deity flying into the arch of the sky4 ,the short lines denote the 7so-called spirit lines7 abode of spirits or ,man_/id-os4 ,illustration ,na-n-i-ne kwe-w-e_/-an4 ,the ,spirit has dropped medicine from the sky where we can get it4 ,the line from the sky1 diverging to various points1 indicates that the sacred objects occur in scattered places4 ,illustration ,h-e_/-w-og1 -e_/1 -e_/4 ,i have the medicine in my heart4 ,the singer's body--i4e41 heart--is filled with knowledge relating to sacred medicines from the earth4 ,,mid-,e_/ ,,therapeutics4 ,during the period of time in which the candidate is instructed in the foregoing traditions1 myths1 and songs the subject of ,mid-e_/ plants is also discussed4 ,the information pertaining to the identification and preparation of the various vegetable substances is not imparted in regular order1 only one plant or preparation1 or perhaps two1 being enlarged upon at a specified consultation4 ,it may be that the candidate is taken into the woods where it is known that a specified plant or tree may be found1 when a smoke offering is made before the object is pulled out of the soil1 and a small pinch of tobacco put into the hole in the ground from which it was taken4 ,this is an offering to ,noko_/mis--the earth1 the grandmother of mankind--for the benefits which are derived from her body where they were placed by ,ki_/tshi ,man_/id-o4 ,in the following list are presented1 as far as practicable1 the botanical and common names of these1 there being a few instances in which the plants were not to be had1 as they were foreign to that portion of ,minnesota in which the investigations were made2 a few of them1 also1 were not identified by the preceptors1 as they were out of season4 ,it is interesting to note in this list the number of infusions and decoctions which are1 from a medical and scientific standpoint1 specific remedies for the complaints for which they are recommended4 ,it is probable that the long continued intercourse between the ,ojibwa and the ,catholic ,fathers1 who were tolerably well versed in the ruder forms of medication1 had much to do with improving an older and purely aboriginal form of practicing medical magic4 ,in some of the remedies mentioned below there may appear to be philosophic reasons for their administration1 but upon closer investigation it has been learned that the cure is not attributed to a regulation or restoration of functional derangement1 but to the removal or even expulsion of malevolent beings--commonly designated as bad ,man_/id-os--supposed to have taken possession of that part of the body in which such derangement appears most conspicuous4 ,further reference to the mythic properties of some of the plants employed will be made at the proper time4 ,although the word ,mashki kiwa_/bun--medicine broth--signifies liquid medical preparations1 the term is usually employed in a general sense to pertain to the entire materia medica2 and in addition to the alleged medicinal virtues extolled by the preceptors1 certain parts of the trees and plants enumerated are eaten on account of some mythic reason1 or employed in the construction or manufacture of habitations1 utensils1 and weapons1 because of some supposed supernatural origin or property1 an explanation of which they have forgotten4 ,pinus strobus1 ,l4 ,white ,pine4 ,zhingwak_/4 #a4 ,the leaves are crushed and applied to relieve headache2 also boiled2 after which they are put into a small hole in the ground and hot stones placed therein to cause a vapor to ascend1 which is inhaled to cure backache4 ,the fumes of the leaves heated upon a stone or a hot iron pan are inhaled to cure headache4 #b4 ,gum2 chiefly used to cover seams of birch-bark canoes4 ,the gum is obtained by cutting a circular band of bark from the trunk1 upon which it is then scraped and boiled down to proper consistence4 ,the boiling was formerly done in clay vessels4 ,pinus resinosa1 ,ait4 ,red ,pine2 usually1 though erroneously1 termed ,norway ,pine4 ,p7okgw7e_/nag-e_/m7ok4 ,used as the preceding4 ,abies balsamea1 ,marshall4 ,balsam ,fir4 ,ini_/nand7ok4 #a4 ,the bark is scraped from the trunk and a decoction thereof is used to induce diaphoresis4 #b4 ,the gum1 which is obtained from the vesicles upon the bark1 and also by skimming it from the surface of the water in which the crushed bark is boiled1 is carried in small vessels and taken internally as a remedy for gonorrhoea and for soreness of the chest resulting from colds4 #c4 ,applied externally to sores and cuts4 ,abies alba1 ,michx4 ,white ,spruce4 ,s7e_/ss-egan_/d7ok4 ,the split roots-- wad7ob_/-are used for sewing2 the wood for the inside timbers of canoes4 ,abies nigra1 ,poir4 ,black ,spruce4 ,a_/mikwan_/d7ok4 #a4 ,the leaves and crushed bark are used to make a decoction1 and sometimes taken as a substitute in the absence of pines4 #b4 ,wood used in manufacture of spear handles4 ,abies ,canadensis1 ,michx4 ,hemlock4 ,saga_/-inwunsh-- ,raven ,tree4 ,outer bark powdered and crushed and taken internally for the cure of diarrhea4 ,usually mixed with other plants not named4 ,larix ,americana1 ,michx4 ,tamarack4 ,m7osh_/k-ikiwa_/dik4 #a4 ,crushed leaves and bark used as ,pinus strobus4 #b4 ,gum used in mending boats4 #c4 ,bark used for covering wig_/iwams4 ,cupressus thyoides1 ,l4 ,white ,cedar4 ,gi_/zh7ik-- ,day4 #a4 ,leaves crushed and used as ,pinus strobus4 ,the greater the variety of leaves of coniferae the better4 ,the spines of the leaves exert their prickly influence through the vapor upon the demons possessing the patient's body4 #b4 ,the timber in various forms is used in the construction of canoe and lodge frames1 the bark being frequently employed in roofing habitations4 ,juniperus ,virginiana1 ,l4 ,red ,cedar4 ,muskwa_/wa_/ak4 ,bruised leaves and berries are used internally to remove headache4 ,quercus alba1 ,l4 ,white ,oak4 ,m-itig_/-omish_/4 #a4 ,the bark of the root and the inner bark scraped from the trunk is boiled and the decoction used internally for diarrhea4 #b4 ,acorns eaten raw by children1 and boiled or dried by adults4 ,quercus rubra1 ,l4 ,red ,oak4 ,wisug_/em-itig_/omish_/-- ,bitter ,acorn ,tree4 ,has been used as a substitute for ,q4 alba4 ,acer saccharinum1 ,wang4 ,sugar ,maple4 ,inn-ina_/tik4 #a4 ,decoction of the inner bark is used for diarrhea4 #b4 ,the sap boiled in making sirup and sugar4 #c4 ,the wood valued for making arrow shafts4 ,acer nigrum1 ,michx4 ,black ,sugar ,maple4 ,ishig_/omeaush_/-- ,sap-flows-fast4 ,arbor liquore abundans1 ex quo liquor tanquam urina vehementer projicitur4 ,sometimes used as the preceding4 ,betula excelsa1 ,ait4 ,yellow ,birch4 ,wi_/umis_/sik4 ,the inner bark is scraped off1 mixed with that of the ,acer saccharinum1 and the decoction taken as a diuretic4 ,betula papyracea1 ,ait4 ,white ,birch4 ,m-igwas_/4 ,highly esteemed1 and employed for making records1 canoes1 syrup-pans1 m-okoks_/-- or sugar boxes-- etc4 ,the record of the ,mid-e_/wiwin1 given by ,minab-o_/zho1 was drawn upon this kind of bark4 ,populus monilifera1 ,ait4 ,cottonwood4 ,ma_/nasa_/ti4 ,the cotton down is applied to open sores as an absorbent4 ,populus balsamifera1 ,l4 ,balsam ,poplar4 ,asa_/d7i4 #a4 ,the bark is peeled from the branches and the gum collected and eaten4 #b4 ,poles are used in building ordinary shelter lodges1 and particularly for the ,mid-e_/wigan4 ,juglans nigra1 ,l4 ,black ,walnut4 ,paga_/n7ok-- ,nut wood4 ,walnuts are highly prized2 the green rind of the unripe fruit is sometimes employed in staining or dyeing4 ,smilacina racemosa1 ,desf4 ,false ,spikenard4 ,kin-e_/wigw7oshk-- ,snake weed or ,snake ,vine4 #a4 ,warm decoction of leaves used by lying-in women4 #b4 ,the roots are placed upon a red-hot stone1 the patient1 with a blanket thrown over his head1 inhaling the fumes1 to relieve headache4 #c4 ,fresh leaves are crushed and applied to cuts to stop bleeding4 ,helianthus occidentalis1 ,riddell4 ,sunflower4 ,p7ukite_/w7ukb7okuns_/4 ,the crushed root is applied to bruises and contusions4 ,polygala senega1 ,l4 ,seneca ,snakeroot4 ,winis_/sik-ens_/4 #a4 ,a decoction of the roots is used for colds and cough4 #b4 ,an infusion of the leaves is given for sore throat2 also to destroy water-bugs that have been swallowed4 ,rubus occidentalis1 ,l4 ,black ,raspberry4 ,makad-e_/w7iskwi_/min7ok-- ,black ,blood ,berry4 ,a decoction made of the crushed roots is taken to relieve pains in the stomach4 ,rubus strigosus1 ,michx4 ,wild ,red ,raspberry4 ,miskwi_/min7ok_/-- ,blood ,berry4 ,the roots are sometimes used as a substitute for the preceding4 ,gaylussacia resinosa1 ,torr4 and ,gr4 ,huckleberry4 ,m-i_/n7un4 ,forms one of the chief articles of trade during the summer4 ,the berry occupies a conspicuous place in the myth of the ,road of the ,dead1 referred to in connection with the ,ghost ,society4 ,prunus ,virginiana1 ,l4 ,choke ,cherry4 ,sisan_/wewi_/nakansh_/4 #a4 ,the branchlets are used for making an ordinary drink2 used also during gestation4 #b4 ,the fruit is eaten4 ,prunus serotina1 ,ehrhart4 ,wild ,black ,cherry4 ,okw-e_/w7ish-- ,scabby ,bark4 #a4 ,the inner bark is applied to external sores1 either by first boiling1 bruising1 or chewing it4 #b4 ,an infusion of the inner bark is sometimes given to relieve pains and soreness of the chest4 ,prunus ,pennsylvanica1 ,l4 ,wild ,red ,cherry4 ,kusigwa_/kumi_/n7ok4 #a4 ,a decoction of the crushed root is given for pains and other stomach disorders4 #b4 ,fruit is eaten and highly prized4 #c4 ,this1 believed to be synonymous with the ,june ,cherry of ,minnesota1 is referred to in the myths and ceremonies of the ,ghost ,society4 ,prunus ,americana1 ,marsh4 ,wild ,plum4 ,bog-e_/san7ok4 ,the small rootlets1 and the bark of the larger ones1 are crushed and boiled together with the roots of the following named plants1 as a remedy for diarrhea4 ,the remaining plants were not in bloom at the time during which the investigations were made1 and therefore were not identified by the preceptors1 they being enabled to furnish only the names and an imperfect description4 ,they are as follows1 viz3 ,min-en_/s7ok1 two species1 one with red berries1 the other with yellow ones2 ,wab-o_/samin-i_/s7ok-- ,rabbit berries2 ,shi_/gwanau_/is7ok1 having small red berries2 and ,crataegus coccinea1 ,l4 ,scarlet-fruited ,thorn4 ,o_/gin-ik4 ,typha latifolia1 ,l4 ,common ,cat-tail4 ,nap7og7ushk-- ,flat grass4 ,the roots are crushed by pounding or chewing1 and applied as a poultice to sores4 ,sporobolus heterolepis ,gr4 ,nap7o_/g7ushk-uns_/-- ,little ,flat ,grass4 #a4 ,used sometimes as a substitute for the preceding4 #b4 ,roots are boiled and the decoction taken to induce emesis1 to remove bile4 ,fragaria vesca1 ,l4 ,wild ,strawberry4 ,od-e -im7in_/n7e-- ,heart ,berry4 ,referred to in the ceremony of the ,ghost ,society4 ,the fruit is highly valued as a luxury4 ,acer ,pennsylvanicum1 ,l4 ,striped ,maple4 ,m-on_/zom7ish_/-- ,moose ,wood4 ,the inner bark scraped from four sticks or branches1 each two feet long1 is put into a cloth and boiled1 the liquid which can subsequently be pressed out of the bag is swallowed1 to act as an emetic4 ,fraxinus sambucifolia1 ,lam4 ,black or ,water ,ash4 ,a_/gimak_/4 #a4 ,the inner bark is soaked in warm water1 and the liquid applied to sore eyes4 #b4 ,the wood is employed in making the rims for frames of snow-shoes4 ,veronica ,virginica1 ,l4 ,culver's ,root4 ,wi_/s7ogedzhi_/wik-- ,bitter ,root4 ,a decoction of the crushed root is taken as a purgative4 ,salix ,candida1 ,willd4 ,hoary ,willow4 ,sisi_/gewe_/m7ish4 ,the thick inner bark of the roots is scraped off1 boiled1 and the decoction taken for cough4 ,symphoricarpus vulgaris1 ,michx4 ,indian ,currant4 ,gus_/sigwaka_/m7ish4 ,the inner bark of the root boiled and the decoction1 when cold1 applied to sore eyes4 ,geum strictum1 ,ait4 ,aven4 ,ne_/bone_/ankwe_/ak-- ,hair on one side4 ,the roots are boiled and a weak decoction taken internally for soreness in the chest1 and cough4 ,rumex crispus1 ,l4 ,curled ,dock4 ,o_/zabetshi_/w7ik4 ,the roots are bruised or crushed and applied to abrasions1 sores1 etc4 ,amorpha canescens1 ,nutt4 ,lead ,plant4 ,we_/ab7onag_/kak-- ,that which turns white4 ,a decoction1 made of the roots1 is used for pains in the stomach4 ,rosa blanda1 ,ait4 ,early ,wild ,rose4 ,o_/gin-ik4 ,a piece of root placed in lukewarm water1 after which the liquid is applied to inflamed eyes4 ,anemone 7sp487 ,anemone4 ,wis7og_/ib7ok_/2 also called ,hartshorn plant by the mixed-bloods of ,minnesota4 ,the dry leaves are powdered and used as an errhine1 for the cure of headache4 7,gen4 et sp4 87 ,termed ,kine_/b7ik wansh_/kons and ,snake weed4 ,this plant was unfortunately so injured in transportation that identification was impossible4 ,ball-players and hunters use it to give them endurance and speed2 the root is chewed when necessary to possess these qualities4 ,the root is likened to a snake1 which is supposed to be swift in motion and possessed of extraordinary muscular strength4 ,rhus 7aromatica1 ,ait4 87 ,white ,sumac4 ,b7okkwan_/-ib7ok4 ,roots are boiled1 with those of the following named plant1 and the decoction taken to cure diarrhea4 7,gen4 et sp4 87 ,ki_/tshiod-eiminib7ok-- ,big ,heart ,leaf4 ,roots boiled1 with preceding1 and decoction taken for diarrhea4 ,monarda fistulosa1 ,l4 ,wild ,bergamot4 ,moshk-os_/wanowins_/-- ,little ,elk's ,tail4 ,the root is used by making a decoction and drinking several swallows1 at intervals1 for pain in the stomach and intestines4 ,hydrophyllum ,virginicum1 ,l4 ,waterleaf4 ,hunkite_/wag-u7us_/4 ,the roots are boiled1 the liquor then taken for pains in the chest1 back1 etc4 ,anemone ,pennsylvanicum1 ,l4 ,pennsylvania ,anemone4 ,pes-i_/kwadzhi_/bwiko_/k7ok4 ,a decoction of the roots is used for pains in the lumbar region4 ,viola 7,canadensis1 ,l4874 ,canada ,violet4 ,maskw-i_/widzh-i_/wiko_/k7ok4 ,the decoction made of the roots is used for pains in the region of the bladder4 ,phryma leptostachya1 ,l4 ,lopseed4 ,waia_/bishk7eno_/k7ok4 ,the roots are boiled and the decoction taken for rheumatic pains in the legs4 ,viola pubescens1 ,ait4 ,downy ,yellow ,violet1 ,ogit-e_/waguns4 ,a decoction is made of the roots1 of which small doses are taken at intervals for sore throat4 ,rosa 7lucida1 ,ehrhart874 ,dwarf ,wild ,rose4 ,ogin-i_/minagan_/m7os4 ,the roots of young plants are steeped in hot water and the liquid applied to sore eyes4 7,gen4 et sp4 87 ,m7o_/zana_/t7ik4 ,this plant could not be identified at the locality and time at which investigations were conducted4 ,the root is boiled and the decoction taken as a diuretic for difficult micturition4 ,actaea rubra1 ,michx4 ,red ,baneberry4 ,odz-i_/b7ik7ens_/-- ,little ,root4 ,a decoction of the root1 which has a sweet taste1 is used for stomachic pains caused by having swallowed hair 7mythic74 ,used also in conjunction with ,ginseng4 ,this plant1 according to some peculiarities1 is considered the male plant at certain seasons of the year1 and is given only to men and boys1 while the same plant at other seasons1 because of size1 color of fruit1 or something else1 is termed the female1 and is prepared for women and girls in the following manner1 viz3 ,the roots are rolled in basswood leaves and baked1 when they become black2 an infusion is then prepared1 and used in a similar manner as above4 ,the latter is called ,wash_/kub7idzhi_/bikak7ok_/4 ,botrychium ,virginicum1 ,swartz4 ,moonwort4 ,ozaga_/tig7um4 ,the root is bruised and applied to cuts4 ,aralia trifolia1 ,gr4 ,dwarf ,ginseng4 ,nes-o_/wak7ok-- ,three ,leafed4 ,the roots are chewed and the mass applied to cuts to arrest hemorrhage4 ,echinospermum lappula1 ,lehm4 ,stickweed4 ,ozaga_/t7igom7ens-- ,burr ,bush4 ,the roots are placed in a hole in the ground upon hot stones1 to cause the fumes to rise1 when the patient puts down his face and has a cloth or blanket thrown over his head4 ,the fumes are inhaled for headache4 ,the raw roots are also sniffed at for the same purpose4 ,it is affirmed by various members of the ,mid-e_/ ,society that in former times much of the information relating to some of these plants was not imparted to a candidate for initiation into the first degree1 but was reserved for succeeding degrees1 to induce a ,mid-e_/ of the first degree to endeavor to attain higher distinction and further advancement in the mysteries of the order4 ,as much knowledge is believed to have been lost through the reticence and obstinacy of former chief priests1 the so-called higher secrets are now imparted at the first and second degree preparatory instructions4 ,the third and fourth degrees are very rarely conferred1 chiefly because the necessary presents and fees are beyond the reach of those who so desire advancement1 and partly also because the missionaries1 and in many instances the ,indian agents1 have done their utmost to suppress the ceremonies1 because they were a direct opposition and hindrance to progress in ,christianizing influences4 ,when the preparatory instruction has come to an end and the day of the ceremony of initiation is at hand1 the preceptor sings to his pupil a song1 expatiating upon his own efforts and the high virtue of the knowledge imparted4 ,the pipe is brought forward and an offering of tobacco smoke made by both preceptor and pupil1 after which the former sings a song 7,pl4 ,x1 ,a471 the time of its utterance being tediously prolonged4 ,the mnemonic characters were drawn by ,sikas_/sig7e1 and are a copy of an old birch-bark scroll which has for many years been in his possession1 and which was made in imitation of one in the possession of his father1 ,bai-e_/dz7ik1 one of the leading ,mid-e_/ at ,mille ,lacs1 ,minnesota4 ,illustration ,w-i-ka-no_/-shi-an-7o4 ,my arm is almost pulled out from digging medicine4 ,it is full of medicine4 ,the short zigzag lines signifying magic influence1 erroneously designated medicine4 ,illustration ,we-w-i_/-ka-ni_/-an4 ,almost crying because the medicine is lost4 ,the lines extending downward from the eye signifies weeping2 the circle beneath the figure is the place where the medicine is supposed to exist4 ,the idea of lost signifies that some information has been forgotton through death of those who possessed it4 ,illustration ,me-shi_/-ak-k7ink mi-sui_/-a-k7ink4 ,yes1 there is much medicine you may cry for4 ,refers to that which is yet to be learned of4 ,illustration ,pe-i_/-e-m7i-ko-ya_/-na-k7ink_/4 ,yes1 ,i see there is plenty of it4 ,the ,mid-e_/ has knowledge of more than he has imparted1 but reserves that knowledge for a future time4 ,the lines of sight run to various medicines which he perceives or knows of4 ,illustration ,rest4 ,illustration3 ,plate ,x4 ,mnemonic ,songs4 ,illustration ,we_/-a-kw7e_/-n7ink pe-7i-e_/-mi-w7it_/-o-wan_/4 ,when ,i come out the sky becomes clear4 ,when the otter-skin ,mid-e_/ sack is produced the sky becomes clear1 so that the ceremonies may proceed4 ,illustration ,we_/-kw7e-n7ink_/ ke_/-t7o-n7ink_/ e_/-to-wa_/4 ,the spirit has given me power to see4 ,the ,mid-e_/ sits on a mountain the better to commune with the ,good ,spirit4 ,illustration ,mi_/-sha-kwat_/-ni-y-o_/4 ,i brought the medicine to bring life4 ,the ,mid-e_/ ,man_/id-o1 the ,thunderer1 after bringing some of the plants--by causing the rains to fall--returns to the sky4 ,the short line represents part of the circular line usually employed to designate the imaginary vault of the sky4 ,illustration ,me_/-ka-y-e_/-n7ink te_/-a-y7e-am_/-ban4 ,i1 too1 see how much there is4 ,his power elevates the ,mid-e_/ to the rank of a man_/id-o1 from which point he perceives many secrets hidden in the earth4 ,illustration ,in-de_/-be-m7i_/-ko4 ,i am going to the medicine lodge4 ,the vertical left-hand figure denotes a leg going toward the ,mid-e_/wigan4 ,illustration ,in-de_/-bi-bi_/-ton4 ,i take life from the sky4 ,the ,mid-e_/ is enabled to reach into the sky and to obtain from ,ki_/tshi ,man_/id-o the means of prolonging life4 ,the circle at the top denotes the sacred m-i_/gis1 or shell4 ,illustration ,no-a_/-wi_/-mi-k-o_/4 ,let us talk to one another4 ,the circles denote the places of the speaker 7,mid-e_/7 and the hearer 7,ki_/tshi ,man_/id-o71 the short lines signifying magic influences1 the ,mid-e_/ occupying the left hand and smaller seat4 ,illustration ,man_/-i-d-o-ye-na_/-ni ni-kan_/4 ,the spirit is in my body1 my friend4 ,the m-i_/gis1 given by ,ki_/tshi ,man_/id-o1 is in contact with the ,mid-e_/'s body1 and he is possessed of life and power4 ,from ten days to two weeks before the day of initiation1 the chief ,mid-e_/ priest sends out to all the members invitations1 which consist of sticks one-fourth of an inch thick and #f or #g inches long4 ,the courier is charged with giving to the person invited explicit information as to the day of the ceremony and the locality where it is to be held4 ,sometimes these sticks have bands of color painted around one end1 usually green1 sometimes red1 though both colors may be employed1 the two ends being thus tinted4 ,the person invited is obliged to bring with him his invitation stick1 and upon entering the ,mid-e_/wigan he lays it upon the ground near the sacred stone1 on the side toward the degree post4 ,in case a ,mid-e_/ is unable to attend he sends his invitation with a statement of the reason of his inability to come4 ,the number of sticks upon the floor are counted1 on the morning of the day of initiation1 and the number of those present to attend the ceremonies is known before the initiation begins4 ,about five or six days preceding the day set for the ceremony of initiation1 the candidate removes to the neighborhood of the locality of the ,mid-e_/wigan4 ,on the evening of the fifth day he repairs to the sudatory or sweat-lodge1 which has1 in the meantime1 been built east of the sacred inclosure1 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 outside4 ,this act of purification is absolutely necessary and must be performed once each day for four days1 though the process may be shortened by taking two vapor baths in one day1 thus limiting the process to two days4 ,this1 however1 is permitted1 or desired only under extraordinary circumstances4 ,during the process of purgation1 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 assume4 ,when the fumigation has ceased he is visited by the preceptor and the other officiating ,mid-e_/ priests1 when the conversation is confined chiefly to the candidate's progress4 ,he then gives to each of them presents of tobacco1 and after an offering to ,ki_/tshi ,man_/id-o1 with the pipe1 they expose the articles contained in their ,mid-e_/ sacks and explain and expatiate upon the merits and properties of each of the magic objects4 ,the candidate for the first time learns of the manner of preparing effigies1 etc41 with which to present to the incredulous ocular demonstration of the genuineness and divine origin of the ,mid-e_/wiwin1 or1 as it is in this connection termed1 religion4 ,several methods are employed for the purpose1 and the greater the power of the ,mid-e_/ the greater will appear the mystery connected with the exhibition4 ,this may be performed whenever circumstances demand such proof1 but the tests are made before the candidate with a twofold purpose3 first1 to impress him with the supernatural powers of the ,mid-e_/ themselves2 and second1 in an oracular manner1 to ascertain if ,ki_/tshi ,ma_/nid-o is pleased with the contemplated ceremony and the initiation of the candidate4 ,illustration3 ,fig4 #af4 ,the first test is made by laying upon the floor of the wig_/iwam a string of four wooden beads each measuring about #a inch in diameter4 ,see ,fig4 #af4 ,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 animated4 ,the string is then quickly restored to its place in the ,mid-e_/ sack4 ,another ,mid-e_/ produces a small wooden effigy of a man 7,fig4 #ag71 measuring about #e inches in height4 ,the body has a small orifice running through it from between the shoulders to the buttocks1 the head and neck forming a separate piece which may be attached to the body like a glass stopper to a bottle4 ,illustration3 ,fig4 #ag4 ,illustration3 ,fig4 #ah4 ,a hole is made in the ground deep enough to reach to the hips of the effigy1 when the latter is put into it and the loose earth loosely restored so as to hold it in an upright position4 ,some magic powder of herbs is sprinkled around the body1 and into the vertical orifice in it1 when the head is put in place4 ,a series of inarticulate utterances are chanted1 when1 if everything be favorable1 the figure will perceptibly move up and down as if possessed of life4 ,fig4 #ah represents another figure used in a similar manner4 ,it consists of one piece1 however1 and is decorated with narrow bands of dark blue flannel about the ankles and knees1 a patch of red cloth upon the breast and bands about the wrists1 each of the eyes being indicated by three white porcelain beads4 ,one of the most astonishing tests1 however1 and one that can be produced only by ,mid-e_/ of the highest power1 consists in causing a ,mid-e_/ sack to move upon the ground as if it were alive4 ,this1 it is confidently alleged1 has been done repeatedly1 though it is evident that the deception is more easily produced than in the above-mentioned instances1 as the temporary retention within a bag of a small mammal could readily be made to account for the movements4 ,in most of these private exhibitions the light is so obscured as to prevent the deception being observed and exposed2 and when public demonstrations of skill are made the auditors invariably consist of the most credulous of the uninitiated1 or the confreres of the performer1 from whom no antagonism or doubt would be expected4 ,the preceptor then consults with the ,mid-e_/ priests respecting the presents to be delivered by the candidate1 and repeats the following words1 viz3 ,mis-shai_/-7e-gwa tshi-d7e-b7og-in-de-mung_/4 ,now is the time that we shall fix the price gi_/-she-g7o-dung_/ ka-mi_/-n7e-n7ongk of everything pertaining to the sky1 that has been given to us gi_/-she-goy-d7ung_/ di_/-bi-ga-d-onk_/ gai-y'e_/4 from the day and the night also4 ,a-p-e_/-g7e-d'a_/w7unk i_/-wa-p-i ,when it shall come to pass and at the time ge-bin_/-de-ga-y7ongk_/1 7a-au_/-wa-mi-d-e_/-w7id4 that we shall enter1 he who wishes to become a ,mid-e_/4 ,when the four vapor baths have been taken by the candidate1 and the eve of the ceremony has arrived1 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 scene4 ,the woods resound with the noises incident to a large camp1 while in various directions may be heard the monotonous beating of the drum indicating the presence of a number of dancers1 or the hard1 sharp taps of the mid-e_/ drum1 caused by a priest propitiating and invoking the presence and favor of ,ki_/tshi ,ma_/nid-o in the service now so near at hand4 ,when the night is far advanced and all becomes hushed1 the candidate1 with only the preceptor accompanying1 retires to his own wig_/iwam1 while the assistant ,mid-e_/ priests and intimate friends or members of his family collect the numerous presents and suspend them from the transverse and longitudinal poles in the upper part of the ,mid-e_/wigan4 ,watchers remain to see that nothing is removed during the night4 ,at the approach of day1 the candidate breakfasts and again returns to the sweat-lodge to await the coming of his preceptor1 and1 later1 of the officiating priests4 ,the candidate puts on his best clothing and such articles of beaded ornaments as he may possess4 ,the preceptor and ,mid-e_/ priests are also clad in their finest apparel1 each wearing one or two beaded dancing bags at his side1 secured by a band of beaded cloth crossing the opposite shoulder4 ,the members of the ,mid-e_/wiwin who are not directly concerned in the preliminaries resort to the ,mid-e_/wigan and take seats around the interior1 near the wall1 where they may continue to smoke1 or may occasionally drum and sing4 ,the drummer1 with his assistants1 takes a place near upon the floor of the sacred inclosure to the left of the eastern entrance1 i4e41 the southeast corner4 ,,imploration ,,for ,,clear ,,weather4 ,should the day open up with a threatening sky1 one of the ,mid-e_/ priests accompanying the candidate sings the following song 7,pl4 ,x ,b7 to dispel the clouds4 ,each of the lines is repeated an indefinite number of times1 and after being repeated once or twice is sung also by the others as an accompaniment4 ,it will be observed that the words as spoken vary to some extent when chanted or sung4 ,illustration ,hi-na-n-e_/1 h-e_/1 ki_/-ne-na-w-e_/ man_/-i-d-o4 ,i swing the spirit like a child4 ,the ,mid-e_/ ,spirit1 showing magic lines radiating from his body4 ,the ,mid-e_/ claims to be able to receive special favor4 ,music3 #bjga ,ki_/nana_/wein1 ,ki_/nana_/wein1 ,ki_/nana_/wein1 ,man_/ido_/we-eg2 ,ki_/nana_/wein1 ,ki_/nana_/wein1 ,ki_/nana_/wein1 ,man_/ido_/we-eg_/2 ,ki_/nana_/wein1 ,man_/ido_/we-eg_/4 ,illustration ,gi-zhik_/--e_/ ka-hw-e_/ da-m-u_/-n7e4 ,the sky is what ,i am telling you about4 ,the sky and the earth united by a pathway of possible rain4 ,music3 #bjgb ,ki_/zhiga_/wida_/ mu_/ned-e_/1 ,ki_/zhiga_/wida_/ mu_/ned-e_/1 ,ki_/zhiga_/wida_/ ,ki_/zhi-ga_/wi-da_/1 ,ki_/zhi-ga_/wi-da mu_/ned-e_/1 ,ki_/zhiga_/wida mu_/ned-e_/4 ,illustration ,wa-ne-o-ho ne_/-ge-shi_/-go-ni ,ko-sa_/-we1 h-e_/1 wa-ni_/-sha_/-na_/4 ,we have lost the sky it becomes dark4 ,clouds obscure the sky1 and the arm of the ,mid-e_/ is reaching up into it for its favor of clear weather4 ,music3 #bjha ,waneo-ho h-e ne_/-ge-shi-go-ni1 ,wane-o-ho-h-e ne_/-ge-shi-go-ni1 ,ko_/sawe ne h-e wa_/nishi-na-ha1 waneo-ho-h-e ne_/-ge-shi-go-ni4 ,illustration ,wi-tshi_/-hi-na_/-ne-he1 n-e_/1 k-o_/1 h-o4 ne_/-ni-wi-tshi-nan_/4 ,i am helping you4 ,the ,otter-skin ,mid-e_/ sack is held up to influence the ,otter ,spirit to aid them4 ,music3 #bjhb ,wi_/tshihinanehe n-e_/ k-o h-o_/1 ne_/niwi_/tshinan1 wi_/tshihinanehe n-e_/ k-o_/ h-o_/4 ,u-a-ni-ma w-e u-a-ni-ma w-e henigwish4 ,illustration ,u-a_/-ni-ma_/1 w-e_/1 he_/-ni-gw7ish4 ,i have made an error in sending4 ,the ,otter-skin ,mid-e_/ sack has failed to produce the desired effect4 ,illustration ,rest4 ,the ,mid-e_/ women who have gathered without the lodge now begin to dance as the song is renewed4 ,illustration ,na-nin-d-e_/1 h-e_/1 he-yo-ya1 n-e_/4 ,i am using my heart4 ,refers to sincerity of motives in practice of ,mid-e_/ ceremony4 ,illustration ,yo_/-na-h7ish_/-i-me_/-a_/-ne_/1 h-e_/4 y'a-na-h7ish-a-me_/-a-ne_/1 h-e_/4 ,what are you saying to me1 and ,i am in my senses8 ,illustration ,man_/-i-d-o1 h-e_/ n-e_/1 m-e_/-de-w-e_/1 -e_/4 ,the spirit wolf4 ,one of the malevolent spirits who is opposed to having the ceremony is assisting the evil man_/id-os in causing the sky to be overcast4 ,illustration ,wen_/-tshi-o-ne-se h-e_/1 n-e_/1 wen_/-tshi-o-ne-se h-e_/4 ,i do not know where ,i am going4 ,the ,mid-e_/ is in doubt whether to proceed or not in the performance of initiation4 ,illustration ,mi_/-shok-kwo_/-ti-ne be-wa_/-ne1 ni-bin_/-zhi man_/-i-d-o i-ya_/-n-e4 ,i depend on the clear sky4 ,to have the ceremony go on4 ,arm reaching toward the sky for help4 ,illustration ,ke-me_/-ni-na-ne_/ a-n-o_/--e_/ a_/-sho-w-e_/ me-n-o_/-de ki-man_/-i-d-o4 ,i give you the other village1 spirit that you are4 ,that rain should fall anywhere but upon the assemblage and ,mid-e_/wigan4 ,illustration ,tshing-gw-e_/-o-d-e 3 g-e_/4 ,the thunder is heavy4 ,the ,thunder ,bird1 who causes the rain4 ,transcriber's ,note3 ,the long gap followed by g-e_/ is not explained in the text4 ,it may refer to the structure of the song4 ,illustration ,we_/-ka-ka-n-o_/1 h-o_/ shi_/-a-d-e_/4 ,we are talking to one another4 ,the ,mid-e_/ communes with ,ki_/tshi ,man_/id-o2 he is shown near the sky2 his horns denoting superior wisdom and power1 while the lines from the mouth signify speech4 ,in case the appearance of the sky becomes sufficiently favorable the initiation begins1 but if it should continue to be more unfavorable or to rain1 then the song termed the ,rain ,song is resorted to and sung within the inclosure of the ,mid-e_/wigan1 to which they all march in solemn procession4 ,those ,mid-e_/ priests who have with them their ,mid-e_/ drums use them as an accompaniment to the singing and to propitiate the good will of ,ki_/tshi ,man_/id-o4 ,each line of the entire song appears as an independent song1 the intervals of rest varying in time according to the feelings of the officiating priest4 ,the words of the song are known to most of the ,mid-e_/ priests2 but1 as there is no method of retaining a set form of musicial notation1 the result is entirely individual and may vary with each singer1 if sung independently and out of hearing of others2 so that1 under ordinary circumstances1 the priest who leads off sings through one stanza of the song1 after which the others will readily catch the notes and accompany him4 ,it will be observed1 also1 that the words as spoken vary to some extent when chanted or sung4 ,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 day4 ,,initiation ,,of ,,candidate4 ,if1 however1 the day be clear and promising the candidate goes early to the sweat-lodge1 where he is joined by his preceptor1 and later by the officiating priest4 ,after all preliminaries have been arranged and the proper time for regular proceedings has arrived1 the preceptor sings the following song 7,pl4 ,x1 ,c71 the musical notation of which varies according to his feelings1 clearly showing that there is no recognized method of vocal delivery1 as is the case with the music of dancing songs3 ,illustration ,kan-do_/-e-a-n-e_/1 to_/-e-a-n-e_/ kan-do_/-e-a-n-e_/1 in-nin_/-n7i man_/-e-d-o_/--e_/4 ,the spirit man is crying out4 ,the head of the ,mid-e_/1 a synonym of ,ki_/tshi ,man_/id-o4 ,the voice lines show spots denoting intensity of accentuation1 and that ,ki_/tshi ,man_/id-o is pleased to look with favor upon the proceedings4 ,illustration ,ya-ni-n-e_/1 na_/1 tshi-mo-t-e_/1 h-e_/1 ,talking around in various sections4 ,the voice lines1 as in the preceding figure1 extending downward from the mouth to either side1 have spots upon them to indicate talks in various directions addressed to the ,mid-e_/4 ,illustration ,man_/-e-d-o1 w-e_/1 h-e_/1 pe-me_/-so-wa_/4 ,the spirit is flying4 ,the ,thunder ,bird1 who causes the rain1 is away at some remote place4 ,illustration ,mi-de_/-we-t-e-we_/ me_/-wa-gwi_/-shak-wa_/1 mi-de_/-we-ta_/4 ,the day is clear2 let us have the grand medicine4 ,the ,mid-e's hand reaches to the sky1 and rain falls at places other than upon the ,mid-e_/wigan1 as shown by rain lines from the end of the curved lines denoting the sky4 ,illustration ,me-shak_/-kwot dung_/-ke-h-e_/1 ne-m-e_/-g7is-s7im_/4 ,i am the sign that the day will be clear4 ,the ,mid-e_/'s hand reaches to the sky1 as indicated by the short transverse line1 and the sun's rays diverge in all directions4 ,illustration ,sun_/-gis-ni de_/-wit-ka-n-e_/1 h-e_/1 wi-no_/-wo-he_/-she-wat_/ man_/-i-do-wi-tshik4 ,i am the strongest medicine1 is what is said of me4 ,the speaker compares himself to ,makwa_/ ,man_/id-o1 the ,bear ,spirit4 ,illustration ,hwo_/-ba-m-i_/-de1 hwo_/-ba-m-i-de1 man-7e-d-o na_/-wa-g-i-zh7ik4 ,the spirit in the middle of the sky sees me4 ,the upper spot denotes the abode of ,ki_/tshi ,man_/id-o1 the line of vision extending to the speaker1 shown at a corresponding spot below4 ,illustration ,ni-w7i-we_/-wai-a-de_/ hi_/-me nai_/-o-n-a_/4 ,i take my sack and touch him4 ,the ,mid-e_/ will use his sacred ,otter-skin sack to touch the candidate4 ,illustration ,man_/-i-d-o wi-kan--e_/1 mi-de_/-yo4 ,my medicine is the sacred spirit4 ,the ,mid-e_/ professes to have received the divine gift from ,ki_/tshi ,man_/id-o2 the gifts are seen descending to the hand held up to receive them4 ,illustration ,ha-ni-ne_/ ku-m-e_/ ni_/-kan-n-e_/8 ,how do you answer me1 my ,mid-e_/ friends8 ,this is addressed to the ,mid-e_/ priests 7,nika_/ni7 present1 and is an inquiry as to their willingness to proceed4 ,the ,mid-e_/wigan is shown1 the line running horizontally through it the path of the candidate 7or one who has gone through71 the two spots within the place of the sacred stone and the post1 while the spot to the right of the outside of the inclosure denotes the beginning1 or the sweat-lodge1 symbolizing the circle of the earth upon the ,mid-e_/ chart 7,pl4 ,,iii71 those upon the left denoting the three possible degrees of advancement in the future4 ,upon the conclusion of the song there is a brief interval1 during which all partake of a smoke in perfect silence1 making the usual offerings to the four points of the compass1 to ,ki_/tshi ,man_/id-o_/1 and toward the earth4 ,the preceptor then says3 ,m7is-sa_/i_/-a-shi-gwa1 m7is-sa_/-a-sh7i-gwa- n7on_/-do-n7ung2 ,now is the time1 now is the time he hears us2 ka-k7i-na ka-k7in_/-na-gi-n7on_/-do-da_/g-u-nan_/ all of us he hears us all the one ga-o_/-sh-i-d-ot mi-d-e_/-w7i_/-win4 who made the mid-e_/wiwin4 ,after this monologue he continues1 and addresses to the candidate the mid-e_/ gag7i_/kwew7in_/1 or ,mid-e_/ sermon1 in the following language1 viz3 ,an-be_/-bi-s7in_/-di-wi_/-sh7in1 wa_/-i-ni_/-nan2 now listen to me what ,i am about to say to you2 k-esh_/-pin-pe_/-sin-da_/-nin-w7in da-ma_/-dzhi shka_/ ,if you take heed of that which ,i say to you shall continue ke_/-bi-ma_/-di-si-w7in_/4 ,un1 nun_/-g-um1 always your life4 ,now1 to-day ke-za_/-ki-gi-zi-ton m7on ki_/-tshi man_/-i-d-o ,i make known to you the great spirit -o_/-dik-kid_/-do-w7in_/2 o_/-wi-d7osh kid_/-di-n7in_/ ,that which he says2 and now this ,i say to you4 ki--i_/-kid-d-o_/k-i_/-tshi man_/-i-d-o gi_/-sa-gi-7ig_/4 ,this is what says the great spirit that he loves you4 to-wa_/-bish-ga_/ gi-shtig-wa a-p-i-we- ,it shall be white the sacred object at the time sa_/-gi-sit_/-to-wad o-sa_/-in-di-kid_/-do-w-in ,when they shall let it be known and this is what ,i say 7e_/-kid-d-odt ki_/-tshi man_/-i-d-o 7o_/-gi-din_/-n7in ,that which he says the great spirit now this ,i impart to you mis-sa_/-wa ke_/-a-ked_/-de-w'o wa_/-ba-ma-tshin_/ni-b7udt even if they say ,that they saw him dead mi_/-a-ma_/ tsh-i_/--o- nish-gad_/1 ini-a-m'a in this place he shall be ,raised again in this place a-pe_/-ni-nut_/ nin-d-e_/ kid_/-do-w7in min-nik_/ he puts his trust ,in my heart in this saying the time kid-da_/- k7i-o-wink_/4 of the duration ,of the world4 ,ka-w-i_/-ka-da-an_/-na-we_/-was-si-nan1 me--e_/-kid-dodt_/ ,it shall never fail4 ,that is what he says1 man_/-i-d-o4 ,nin_/-ne-dzha_/-nis ke-un_/-dzhi be-ma_/-dis the spirit4 ,my child1 this shall give si_/-an4 you life4 ,the ,mid-e_/ priests then leave the sweat-lodge and stand upon the outside1 while the candidate gathers up in his arms a number of small presents1 such as tobacco1 handkerchiefs1 etc41 and goes out of the wig_/iwam to join the ,mid-e_/ priests4 ,the order of marching to the main entrance of the ,mid-e_/wigan is then taken up in the following order3 ,first the candidate1 next the preceptor1 who in turn is followed by the officiating priests1 and such others1 and members of his family and relatives as desire4 ,at the door of the ,mid-e_/wigan all but one of the priests continue forward and take their stations within the inclosure1 the preceptor remaining on one side of the candidate1 the ,mid-e_/ priest upon the other1 then all march four times around the outside of the inclosure1 toward the left or south1 during which time drumming is continued within4 ,upon the completion of the fourth circuit the candidate is placed so as to face the main entrance of the ,mid-e_/wigan4 ,when he is prompted to say3 ,man- un_/-ga-b-in_/-di-g7e o-b7og_/-ga-d7i-nan_/1 ,let me come in and these ,i put down o-dai_/-ye-din_/4 my things gifts4 ,the presents are then laid upon the ground4 ,the preceptor goes inside1 taking with him the gifts deposited by the candidate1 and remains standing just within the door and faces the degree post toward the west4 ,then the chief officiating priest1 who has remained at the side of the candidate1 turns toward the latter and in a clear1 distinct1 and exceedingly impressive manner sings the following chant1 addressed to ,ki_/tshi ,man_/id-o whose invisible form is supposed to abide within the ,mid-e_/wigan during such ceremonies1 stating that the candidate is presented to receive life 7the m-i_/gis7 for which he is suffering1 and invoking the divine favor4 ,hai ya ha man_/-i-d-o1 h-o_/1 ti-bish_/-ko-gish_/-i-g7ung1 h-e_/1 ,there is a spirit ho1 just as the one above1 he1 we-z'a-ba-mid_/-mi nin-dzh'a-nis1 esh-7i-gan_/-do-we1 now sits with me my child and now ,i proclaim1 h-e_/1 hw-e_/1 m'e-a-tshi-bin_/-de-gan_/-ni-nan1 n-os1 he1 hwe1 that ,i enter you here my father dzhi-man_/-i-d-o1 h-o_/1 hw-o_/1 sha-w'e-n7i-mi-shin_/1 good spirit1 ho1 hwo1 have pity on me1 h-e_/1 hw-e_/1 a-shig_/-wa-bin_/-de-gan-n7ok he1 hwe now that ,i enter him here1 g'e-gwa-da-g'i-sid wi-b7i-ma_/-di-s7id1 he that is suffering for life1 d'e-bwe-da'u-wi-sh7in dzh'i-bi-ma_/-di-s7id_/1 believe me that he shall live1 n-os1 w-e_/-o-s7im_/-in-nan_/1 h-e_/1 h-e_/4 my father1 whose child ,i am1 he1 he4 ,the following is the musical notation3 ,music3 #baca he-he-he-he yo4 ,the candidate is then led within the inclosure when all the members of the society arise while he is slowly led around toward the southern side to the extreme end in the west1 thence toward the right and back along the western side to the point of beginning4 ,this is done four times4 ,as he starts upon his march1 the member nearest the door falls in the line of procession1 each member continuing to drop in1 at the rear1 until the entire assembly is in motion4 ,during this movement there is a monotonous drumming upon the ,mid-e_/ drums and the chief officiating priest sings3 ,ni_/-sha-b-on_/-da shkan wig_/-i-wam ke-n-on_/-d-eg1 ,i go through the house the long1 i4e41 through the ,mid-e_/wigan4 ,at the fourth circuit1 members begin to stop at the places previously occupied by them1 the candidate going and remaining with his preceptor to a point just inside the eastern entrance1 while the four officiating priests continue around toward the opposite end of the inclosure and station themselves in a semicircle just beyond the degree post1 and facing the western door4 ,upon the ground before them are spread blankets and similar goods1 which have been removed from the beams above1 and upon which the candidate is to kneel4 ,he is then led to the western extremity of the inclosure where he stands upon the blankets spread upon the ground and faces the four ,mid-e_/ priests4 ,the preceptor takes his position behind and a little to one side of the candidate1 another assistant being called upon by the preceptor to occupy a corresponding position upon the other side4 ,during this procedure there is gentle drumming which ceases after all have been properly stationed1 when the preceptor steps to a point to the side and front of the candidate and nearer the officiating priests1 and says3 ,m7i-i_/-shi-gwa_/ b7o_/-gi-ta-mon_/-nan1 ,the time has arrived that ,i yield it to you4 mi_/-na-nan_/-k7e-an-dzhi bi-ma_/-d7i-si_/-an4 the mid-e_/migis that will give you life4 ,the preceptor then returns to his position back of and a little to one side of the candidate1 when the chief officiating priest sings the following song1 accompanying himself upon a small cylindrical mid-e_/drum4 ,the words are3 ,kit_/-ta-non_/-do-w-e man_/-i-do_/-wid--you shall hear me1 spirit that you are--1 and the music is rendered as follows3 ,music3 #bada ,kit_/ta-no_/do-we man_/i-d-o_/wid-h-o d-o1 w-e1 h-e1 ,kit_/ta-no_/do-we man_/i-d-o-wid-h-o1 h-e1 hw-e1 h-e1 ,kit_/-ta-no_/-do- we man_/-i- d-o_/-wid1 kit_/ta- no_/do-w-e1 kit_/ta-no_/do-wid1 man_/i-do_/-wid1 man_/i-do_/wid-h-o1 w-e1 hw-e1 h-e1 ,kit_/ta-no_/dow-e_/ man_/id-o_/wid1 h-o1 h-e1 hw-e1 h-e1 h-e1 hw-e1 h-e4 ,after this song is ended the drum is handed to one of the members sitting near by1 when the fourth and last of the officiating priests says to the candidate1 who is now placed upon his knees3 ,m7is-sa_/-a-shi_/-gwa ki-bo_/-g7is-s-e-na-min tshi_/-ma-mad ,now is the time that ,i hope of you that you shall bi-ma_/-di-s7i-w7in1 m7i-n-e_/-s7id4 take life the bead mi_/gis shell4 ,this priest then grasps his ,mid-e_/ sack as if holding a gun1 and1 clutching it near the top with the left hand extended1 while with the right he clutches it below the middle or near the base1 he aims it toward the candidate's left breast and makes a thrust forward toward that target uttering the syllables ya1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 rapidly1 rising to a higher key4 ,he recovers his first position and repeats this movement three times1 becoming more and more animated1 the last time making a vigorous gesture toward the kneeling man's breast as if shooting him4 7,see ,fig4 #ae1 page #aib47 ,while this is going on1 the preceptor and his assistants place their hands upon the candidate's shoulders and cause his body to tremble4 ,then the next ,mid-e_/1 the third of the quartette1 goes through a similar series of forward movements and thrusts with his ,mid-e_/ sack1 uttering similar sounds and shooting the sacred m-i_/gis--life--into the right breast of the candidate1 who is agitated still more strongly than before4 ,when the third ,mid-e_/1 the second in order of precedence1 goes through similar gestures and pretends to shoot the m-i_/gis into the candidate's heart1 the preceptors assist him to be violently agitated4 ,the leading priest now places himself in a threatening attitude and says to the ,mid-e_/2 ,m-i_/-dzhi-de_/-a-mi-sh7ik_/--put your helping heart with me--1 when he imitates his predecessors by saying1 ya1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 at the fourth time aiming the ,mid-e_/ sack at the candidate's head1 and as the m-i_/gis is supposed to be shot into it1 he falls forward upon the ground1 apparently lifeless4 ,then the four ,mid-e_/ priests1 the preceptor and the assistant1 lay their ,mid-e_/ sacks upon his back and after a few moments a m-i_/gis shell drops from his mouth--where he had been instructed to retain it4 ,the chief ,mid-e_/ picks up the m-i_/gis and1 holding it between the thumb and index finger of the right hand1 extending his arm toward the candidate's mouth says wa6 wa6 h7e h7e h7e h7e1 the last syllable being uttered in a high key and rapidly dropped to a low note2 then the same words are uttered while the m-i_/gis is held toward the east1 and in regular succession to the south1 to the west1 to the north1 then toward the sky4 ,during this time the candidate has begun to partially revive and endeavor to get upon his knees1 but when the ,mid-e_/ finally places the m-i_/gis into his mouth again1 he instantly falls upon the ground1 as before4 ,the ,mid-e_/ then take up the sacks1 each grasping his own as before1 and as they pass around the inanimate body they touch it at various points1 which causes the candidate to return to life4 ,the chief priest then says to him1 -,o_/mishga'n--get up--which he does2 then indicating to the holder of the ,mid-e_/ drum to bring that to him1 he begins tapping and presently sings the following song3 ,music3 #bafa ,mi_/-si-ni-en_/-di-an ,mi_/si-ni-en_/-di-an ,mi_/-si-ni-en_/-dian1 ,mi_/-si-ni-en_/-di-an1 ,mi_/-si-ni-en_/-di-an ,mi_/-si-ni-en_/-di-an1 ,mi_/-si-ni-en_/-di-an1 ,mi_/-si-ni-en_/-di-an ,mi_/-si-ni-en_/-di-an1 ,ni-kan4 ,h7i-u1 ,h7i-u1 ,h7iu4 ,the words of the text signify1 ,this is what ,i am1 my fellow ,mid-e_/2 ,i fear all my fellow ,mid-e_/4 ,the last syllables1 h7i-u_/1 are meaningless4 ,at the conclusion of the song the preceptor prompts the candidate to ask the chief ,mid-e_/3 ,ni-kan_/ k_/k7e_/-n-o_/-mo_/1 man-dzhi_/-an na_/-ka-m-o_/-in4 ,colleague instruct me1 give me a song4 ,in response to which the ,mid-e_/ teaches him the following1 which is uttered as a monotonous chant1 viz3 ,we_/-go-n7en_/ ge-gwed_/-dzhi-me-an_/1 mi-d-e_/-wi-w7in ,what are you asking1 grand medicine ke-kwed_/-dzhi-me-an_/8 ,ki_/-ka-mi_/-nin en-da-w7en_/-da are you asking8 ,i will give you you want me to ma-wi_/-n7en mi-d-e_/-wi-w7in give you grand medicine tshi-da-si-n-e_/-ga_/-na-win_/-da-m-on2 always take care of2 ki-7in_/-tshun-di_/-n7e-ma_/-so-w7in1 you have received it yourself1 tsho_/-a-wa_/-nin di_/-s7e-wan4 never forget4 ,to this the candidate1 who is now a member1 replies1 -en1 yes1 i4e41 assent1 fully agreeing with the statement made by the ,mid-e_/1 and adds3 ,mi-gw7etsh_/ a-shi_/-wa-ka-kish_/-da-win be-ma_/-di-si_/-an4 ,thanks for giving to me life4 ,then the priests begin to look around in search of spaces in which to seat themselves1 saying3 ,mi_/-a-shi_/-gwa ki_/-tshi-an_/-wa-bin-da-man tshi--o_/-we-na_/-bi-an4 ,now is the time ,i look around where we shall be sit4 and all go to such places as are made1 or reserved1 for them4 ,the new member then goes to the pile of blankets1 robes1 and other gifts and divides them among the four officiating priests1 reserving some of less value for the preceptor and his assistant2 whereas tobacco is carried around to each person present4 ,all then make an offering of smoke1 to the east1 south1 west1 north1 toward the center and top of the ,mid-e_/wigan--where ,ki_/tshi ,man_/id-o presides--and to the earth4 ,then each person blows smoke upon his or her ,mid-e_/ sack as an offering to the sacred m-i_/gis within4 ,the chief ,mid-e_/ advances to the new member and presents him with a new ,mid-e_/ sack1 made of an otter skin1 or possibly of the skin of the mink or weasel1 after which he returns to his place4 ,the new member rises1 approaches the chief ,mid-e_/1 who inclines his head to the front1 and1 while passing both flat hands down over either side1 ,mi-gw7etsh_/1 ni-ka_/-ni1 ni-ka_/-ni1 ni-ka_/-ni1 na-ka_/4 ,thanks1 my colleagues1 my colleagues1 my colleagues4 ,then1 approaching the next in rank1 he repeats the ceremony and continues to do so until he has made the entire circuit of the ,mid-e_/wigan4 ,at the conclusion of this ceremony of rendering thanks to the members of the society for their presence1 the newly elected ,mid-e_/ returns to his place and1 after placing within his ,mid-e_/ sack his m-i_/gis1 starts out anew to test his own powers4 ,he approaches the person seated nearest the eastern entrance1 on the south side1 and1 grasping his sack in a manner similar to that of the officiating priests1 makes threatening motions toward the ,mid-e_/ as if to shoot him1 saying1 ya1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 gradually raising his voice to a higher key4 ,at the fourth movement he makes a quick thrust toward his victim1 whereupon the latter falls forward upon the ground4 ,he then proceeds to the next1 who is menaced in a similar manner and who likewise becomes apparently unconscious from the powerful effects of the m-i_/gis4 ,this is continued until all persons present have been subjected to the influence of the m-i_/gis in the possession of the new member4 ,at the third or fourth experiment the first subject revives and sits up1 the others recovering in regular order a short time after having been shot at1 as this procedure is termed4 ,when all of the ,mid-e_/ have recovered a very curious ceremony takes place4 ,each one places his m-i_/gis shell upon the right palm and1 grasping the ,mid-e_/ sack with the left hand1 moves around the inclosure and exhibits his m-i_/gis to everyone present1 constantly uttering the word h7o_/1 h7o_/1 h7o_/1 h7o_/1 in a quick1 low tone4 ,during this period there is a mingling of all the persons present1 each endeavoring to attract the attention of the others4 ,each ,mid-e_/ then pretends to swallow his m-i_/gis1 when suddenly there are sounds of violent coughing1 as if the actors were strangling1 and soon thereafter they gag and spit out upon the ground the m-i_/gis1 upon which each one falls apparently dead4 ,in a few moments1 however1 they recover1 take up the little shells again and pretend to swallow them4 ,as the ,mid-e_/ return to their respective places the m-i_/gis is restored to its receptacle in the ,mid-e_/ sack4 ,food is then brought into the ,mid-e_/wigan and all partake of it at the expense of the new member4 ,after the feast1 the older ,mid-e_/ of high order1 and possibly the officiating priests1 recount the tradition of the ,ani_/shina_/b-eg and the origin of the ,mid-e_/wiwin1 together with speeches relating to the benefits to be derived through a knowledge thereof1 and sometimes1 tales of individual success and exploits4 ,when the inspired ones have given utterance to their thoughts and feelings1 their memories and their boastings1 and the time of adjournment has almost arrived1 the new member gives an evidence of his skill as a singer and a ,mid-e_/4 ,having acted upon the suggestion of his preceptor1 he has prepared some songs and learned them1 and now for the first time the opportunity presents itself for him to gain admirers and influential friends1 a sufficient number of whom he will require to speak well of him1 and to counteract the evil which will be spoken of him by enemies--for enemies are numerous and may be found chiefly among those who are not fitted for the society of the ,mid-e_/1 or who have failed to attain the desired distinction4 ,the new member1 in the absence of a ,mid-e_/ drum of his own1 borrows one from a fellow ,mid-e_/ and begins to beat it gently1 increasing the strokes in intensity as he feels more and more inspired1 then sings a song 7,pl4 ,x1 ,d71 of which the following are the words1 each line being repeated ad libitum1 viz3 ,illustration ,we_/-nen-wi_/-wik ka_/-ni-an4 ,the spirit has made sacred the place in which ,i live4 ,the singer is shown partly within1 and partly above his wigwam1 the latter being represented by the lines upon either side1 and crossing his body4 ,illustration ,en_/-da-yan_/ pi-ma_/-ti-su_/-i-7un en_/-da-yan_/4 ,the spirit gave the medicine which we receive4 ,the upper inverted crescent is the arch of the sky1 the magic influence descending1 like rain upon the earth1 the latter being shown by the horizontal line at the bottom4 ,illustration ,rest4 ,illustration ,nin_/-nik-ka_/-ni man_/-i-d-o4 ,i too have taken the medicine he gave us4 ,the speaker's arm1 covered with m-i_/gis1 or magic influence1 reaches toward the sky to receive from ,ki_/tshi ,man_/id-o the divine favor of a ,mid-e's power4 ,illustration ,ke-k7ek_/--o-7i-yan_/4 ,i brought life to the people4 ,the ,thunderer1 the one who causes the rains1 and consequently life to vegetation1 by which the ,indian may sustain life4 ,illustration ,be-mo_/-se ma-k-o-yan4 ,i have come to the medicine lodge also4 ,the ,bear ,spirit1 one of the guardians of the ,mid-e_/wiwin1 was also present1 and did not oppose the singer's entrance4 ,illustration ,ka_/-ka-mi_/-ni-ni_/-ta4 ,we spirits are talking together4 ,the singer compares himself and his colleagues to spirits1 i4e41 those possessing supernatural powers1 and communes with them as an equal4 ,illustration ,o-ni_/-ni-sh7ink-ni_/-yo4 ,the m-i_/gis is on my body4 ,the magic power has been put into his body by the ,mid-e priests4 ,illustration ,ni man_/-i-d-o ni_/-y7an4 ,the spirit has put away all my sickness4 ,he has received new life1 and is1 henceforth1 free from the disturbing influences of evil man_/id-os4 ,as the sun approaches the western horizon1 the ,mid-e_/ priests emerge from the western door of the ,mid-e_/wigan and go to their respective wig_/iwams1 where they partake of their regular evening repast1 after which the remainder of the evening is spent in paying calls upon other members of the society1 smoking1 etc4 ,the preceptor and his assistant return to the ,mid-e_/wigan at nightfall1 remove the degree post and plant it at the head of the wig_/iwam--that part directly opposite the entrance--occupied by the new member4 ,two stones are placed at the base of the post1 to represent the two forefeet of the bear ,man_/id-o through whom life was also given to the ,ani_/shina_/b-eg4 ,if there should be more than one candidate to receive a degree the entire number1 if not too great1 is taken into the ,mid-e_/wigan for initiation at the same time2 and if one day suffices to transact the business for which the meeting was called the ,indians return to their respective homes upon the following morning4 ,if1 however1 arrangements have been made to advance a member to a higher degree1 the necessary changes and appropriate arrangement of the interior of the ,mid-e_/wigan are begun immediately after the society has adjourned4 ,,descriptive ,,notes4 ,the m-i_/gis referred to in this description of the initiation consists of a small white shell1 of almost any species1 but the one believed to resemble the form of the mythical m-i_/gis is similar to the cowrie1 ,cypraea moneta1 ,l41 and is figured at ,no4 #a on ,pl4 ,,xi4 ,nearly all of the shells employed for this purpose are foreign species1 and have no doubt been obtained from the traders4 ,the shells found in the country of the ,ojibwa are of rather delicate structure1 and it is probable that the salt water shells are employed as a substitute chiefly because of their less frangible character4 ,the m-i_/gis of the other degrees are presented on the same plate1 but special reference to them will be made4 ,no4 #b represents the m-i_/gis in the possession of the chief ,mid-e priest of the society at ,leech ,lake1 ,minnesota1 and consists of a pearl-white ,helix 7sp874 ,the ,mid-e_/ sack represented in ,no4 #g 7,pl4 ,,xi47 is made of the skin of a mink--,putorius vison1 ,gapp4 ,white1 downy feathers are secured to the nose1 as an additional ornament4 ,in this sack are carried the sacred objects belonging to its owner1 such as colors for facial ornamentation1 and the magic red powder employed in the preparation of hunters_/ songs2 effigies and other contrivances to prove to the incredulous the genuineness of the ,mid-e_/ pretensions1 sacred songs1 amulets1 and other small man_/id-os--abnormal productions to which they attach supernatural properties--invitation sticks1 etc4 ,illustration3 ,plate ,,xi4 ,sacred ,objects4 ,in ,fig4 #ai is reproduced a curious abnormal growth which was in the possession of a ,mid-e_/ near ,red ,lake1 ,minnesota4 ,it consists of the leg of a ,goshawk--,astur atricapillus1 ,wilson--from the outer inferior condyle of the right tibia of which had projected a supernumerary leg that terminated in two toes1 the whole abnormality being about one-half the size and length of the natural leg and toes4 ,illustration3 ,fig4 #ai4--;,hawk-leg fetish4 ,this fetish was highly prized by its former owner1 and was believed to be a medium whereby the favor of the ,great ,thunderer1 or ,thunder ,god1 might be invoked and his anger appeased4 ,this deity is represented in pictography by the eagle1 or frequently by one of the ,falconidae2 hence it is but natural that the superstitious should look with awe and reverence upon such an abnormality on one of the terrestrial representatives of this deity4 ,a ,mid-e_/ of the first degree1 who may not be enabled to advance further in the mysteries of the ,mid-e_/wiwin1 owing to his inability to procure the necessary quantity of presents and gifts which he is required to pay to new preceptors and to the officiating priests--the latter demanding goods of double the value of those given as an entrance to the first degree--may1 however1 accomplish the acquisition of additional knowledge by purchasing it from individual ,mid-e_/4 ,it is customary with ,mid-e_/ priests to exact payment for every individual remedy or secret that may be imparted to another who may desire such information4 ,this practice is not entirely based upon mercenary motives1 but it is firmly believed that when a secret or remedy has been paid1 for it can not be imparted for nothing1 as then its virtue would be impaired1 if not entirely destroyed1 by the man_/id-o or guardian spirit under whose special protection it may be supposed to be held or controlled4 ,under such circumstances certain first degree ,mid-e_/ may become possessed of alleged magic powers which are in reality part of the accomplishments of the ,mid-e_/ of the higher degrees2 but1 for the mutual protection of the members of the society1 they generally hesitate to impart anything that may be considered of high value4 ,the usual kind of knowledge sought consists of the magic properties and use of plants1 to the chief varieties of which reference will be made in connection with the next degree4 ,there is one subject1 however1 which first-degree ,mid-e_/ seek enlightment upon1 and that is the preparation of the hunter's medicine and the pictographic drawings employed in connection therewith4 ,the compound is made of several plants1 the leaves and roots of which are ground into powder4 ,a little of this is put into the gun barrel1 with the bullet1 and sometimes a small pinch is dropped upon the track of the animal to compel it to halt at whatever place it may be when the powder is so sprinkled upon the ground4 ,the method generally employed to give to the hunter success is as follows3 ,when anyone contemplates making a hunting trip1 he first visits the ,mid-e_/1 giving him a present of tobacco before announcing the object of his visit and afterwards promising to give him such and such portions of the animal which he may procure4 ,the ,mid-e_/1 if satisfied with the gift1 produces his pipe and after making an offering to ,ki_/tshi ,man_/id-o for aid in the preparation of his medicine1 and to appease the anger of the man_/id-o who controls the class of animals desired1 sings a song1 one of his own composition1 after which he will draw with a sharp-pointed bone or nail1 upon a small piece of birch bark1 the outline of the animal desired by the applicant4 ,the place of the heart of the animal is indicated by a puncture upon which a small quantity of vermilion is carefully rubbed1 this color being very efficacious toward effecting the capture of the animal and the punctured heart insuring its death4 ,illustration3 ,fig4 #bj4--;,hunter's medicine4 ,frequently the heart is indicated by a round or triangular figure1 from which a line extends toward the mouth1 generally designated the life line1 i4e41 that magic power may reach its heart and influence the life of the subject designated4 ,fig4 #bj is a reproduction of the character drawn upon a small oval piece of birch bark1 which had been made by a ,mid-e_/ to insure the death of two bears4 ,another example is presented in ,fig4 #ba1 a variety of animals being figured and a small quantity of vermilion being rubbed upon the heart of each4 ,in some instances the representation of animal forms is drawn by the ,mid-e_/ not upon birch bark1 but directly upon sandy earth or a bed of ashes1 either of which affords a smooth surface4 ,for this purpose he uses a sharply pointed piece of wood1 thrusts it into the region of the heart1 and afterwards sprinkles upon this a small quantity of powder consisting of magic plants and vermilion4 ,these performances are not conducted in public1 but after the regular mystic ceremony has been conducted by the ,mid-e_/ the information is delivered with certain injunctions as to the course of procedure1 direction1 etc4 ,in the latter method of drawing the outline upon the sand or upon ashes1 the result is made known with such directions as may be deemed necessary to insure success4 ,illustration3 ,fig4 #ba4--;,hunter's medicine4 ,for the purpose of gaining instruction and success in the disposition of his alleged medicines1 the ,mid-e_/ familiarizes himself with the topography and characteristics of the country extending over a wide area1 to ascertain the best feeding grounds of the various animals and their haunts at various seasons4 ,he keeps himself informed by also skillfully conducting inquiries of returning hunters1 and thus becomes possessed of a large amount of valuable information respecting the natural history of the surrounding country1 by which means he can1 with a tolerable amount of certainty1 direct a hunter to the best localities for such varieties of game as may be particularly desired by him4 ,illustration3 ,fig4 #bb4--,wab7en-o_/ drum4 ,in his incantations a ,wab7en-o_/ uses a drum resembling a tambourine4 ,a hoop made of ash wood is covered with a piece of rawhide1 tightly stretched while wet4 ,upon the upper surface is painted a mythic figure1 usually that of his tutelaly daimon4 ,an example of this kind is from ,red ,lake1 ,minnesota1 presented in ,fig4 #bb4 ,the human figure is painted red1 while the outline of the head is black1 as are also the waving lines extending from the head4 ,these lines denote superior power4 ,when drumming upon this figure1 the ,wab7en-o_/ chants and is thus more easily enabled to invoke the assistance of his man_/id-o4 ,women1 as before remarked1 may take the degrees of the ,mid-e_/wiwin1 but1 so far as could be ascertained1 their professions pertain chiefly to the treatment of women and children and to tattooing for the cure of headache and chronic neuralgia4 ,tattooing is accomplished by the use of finely powdered charcoal1 soot or gunpowder1 the pricking instrument being made by tying together a small number of needles2 though formerly1 it is said1 fish spines or sharp splinters of bone were used for the purpose4 ,the marks consist of round spots of one-half to three-fourths of an inch in diameter immediately over the afflicted part1 the intention being to drive out the demon4 ,such spots are usually found upon the temples1 though an occasional one may be found on the forehead or over the nasal eminence4 ,when the pain extends over considerable space the tattoo marks are smaller1 and are arranged in rows or continuous lines4 ,such marks may be found upon some individuals to run outward over either or both cheeks from the alae of the nose to a point near the lobe of the ear1 clearly indicating that the tattooing was done for toothache or neuralgia4 ,the female ,mid-e_/ is usually present at the initiation of new members1 but her duties are mainly to assist in the singing and to make herself generally useful in connection with the preparation of the medicine feast4 ,,second ,,degree4 ,the inclosure within which the second degree of the ,mid-e_/wiwin is conferred1 resembles in almost every respect that of the first1 the only important difference being that there are two degree posts instead of one4 ,a diagram is presented in ,fig4 #bc4 ,the first post is planted a short distance beyond the middle of the floor--toward the western door--and is similar to the post of the first degree1 i4e41 red1 with a band of green around the top1 upon which is perched the stuffed body of an owl2 the k7o-ko_/-k7o--o_/4 ,the second post1 of similar size1 is painted red1 and over the entire surface of it are spots of white made by applying clay with the finger tips4 7,pl4 ,,xv1 ,no4 #b47 ,these spots are symbolical of the sacred m-i_/gis1 the great number of them denoting increased power of the magic influence which fills the ,mid-e_/wigan4 ,a small cedar tree is also planted at each of the outer angles of the inclosure4 ,illustration3 ,fig4 #bc4--;,diagram of ,mid-e_/wigan of the second degree4 ,the sweat-lodge1 as before1 is erected at some distance east of the main entrance of the ,mid-e_/wigan1 but a larger structure is arranged upon a similar plan2 more ample accommodations must be provided to permit a larger gathering of ,mid-e_/ priests during the period of preparation and instruction of the candidate4 ,,preparation ,,of ,,candidate4 ,a ,mid-e_/ of the first degree is aware of the course to be pursued by him when he contemplates advancement into the next higher grade4 ,before making known to the other members his determination1 he is compelled to procure1 either by purchase or otherwise1 such a quantity of blankets1 robes1 peltries1 and other articles of apparel or ornament as will amount in value to twice the sum at which were estimated the gifts presented at his first initiation4 ,a year or more usually elapses before this can be accomplished1 as but one hunting season intervenes before the next annual meeting of the society1 when furs are in their prime2 and fruits and maple sugar can be gathered but once during the season1 and these may be converted into money with which to purchase presents not always found at the ,indian traders_/ stores4 ,friends may be called upon to advance goods to effect the accomplishment of his desire1 but such loans must be returned in kind later on1 unless otherwise agreed4 ,when a candidate feels convinced that he has gathered sufficient material to pay for his advancement1 he announces to those members of the society who are of a higher grade than the first degree that he wishes to present himself at the proper time for initiation4 ,this communication is made to eight of the highest or officiating priests1 in his own wig_/iwam1 to which they have been specially invited4 ,a feast is prepared and partaken of1 after which he presents to each some tobacco1 and smoking is indulged in for the purpose of making proper offerings1 as already described4 ,the candidate then informs his auditors of his desire and enumerates the various goods and presents which he has procured to offer at the proper time4 ,the ,mid-e_/ priests sit in silence and meditate2 but as they have already been informally aware of the applicant's wish1 they are prepared as to the answer they will give1 and are governed according to the estimated value of the gifts4 ,should the decision of the ,mid-e_/ priests be favorable1 the candidate procures the services of one of those present to assume the office of instructor or preceptor1 to whom1 as well as to the officiating priests1 he displays his ability in his adopted specialties in medical magic1 etc4 ,he seeks1 furthermore1 to acquire additional information upon the preparation of certain secret remedies1 and to this end he selects a preceptor who has the reputation of possessing it4 ,for acting in the capacity of instructor1 a ,mid-e_/ priest receives blankets1 horses1 and whatever may be mutually agreed upon between himself and his pupil4 ,the meetings take place at the instructor's wig_/iwam at intervals of a week or two2 and sometimes during the autumn months1 preceding the summer in which the initiation is to be conferred1 the candidate is compelled to resort to a sudatory and take a vapor bath1 as a means of purgation preparatory to his serious consideration of the sacred rites and teachings with which his mind and heart must henceforth be occupied1 to the exclusion of everything that might tend to divert his thoughts4 ,what the special peculiarities and ceremonials of initiation into the second degree may have been in former times1 it is impossible to ascertain at this late day4 ,the only special claims for benefits to be derived through this advancement1 as well as into the third and fourth degrees1 are1 that a ,mid-e_/ upon his admission into a new degree receives the protection of that ,man_/id-o alleged and believed to be the special guardian of such degree1 and that the repetition of initiation adds to the magic powers previously received by the initiate4 ,in the first degree the sacred m-igis was shot into the two sides1 the heart1 and head of the candidate1 whereas in the second degree this sacred1 or magic1 influence1 is directed by the priests toward the candidate's joints1 in accordance with a belief entertained by some priests and referred to in connection with the ,red ,lake chart presented on ,pl4 ,,iii4 ,the second1 third1 and fourth degrees are practically mere repetitions of the first1 and the slight differences between them are noted under their respective captions4 ,in addition to a recapitulation of the secrets pertaining to the therapeutics of the ,mid-e_/1 a few additional magic remedies are taught the candidate in his preparatory instruction4 ,the chief of these are described below4 ,ma-kwa_/ w-i_/-i-s7op1 ,bear's ,gall1 and ,pi_/-zhi-ki w-i_/-i-s7op1 ,ox ,gall1 are both taken from the freshly killed animal and hung up to dry4 ,it is powdered as required1 and a small pinch of it is dissolved in water1 a few drops of which are dropped into the ear of a patient suffering from earache4 ,g-o_/-gi-mish 7gen4 et sp4874--,a plant1 described by the preceptor as being about #b feet in height1 having black bark and clusters of small red flowers4 #a4 ,the bark is scraped from the stalk1 crushed and dried4 ,when it is to be used the powder is put into a small bag of cloth and soaked in hot water to extract the virtue4 ,it is used to expel evil man_/id-os which cause obstinate coughs1 and is also administered to consumptives4 ,the quantity of bark derived from eight stems1 each #aj inches long1 makes a large dose4 ,when a ,mid-e_/ gives this medicine to a patient1 he fills his pipe and smokes1 and before the tobacco is all consumed the patient vomits4 #b4 ,the root of this plant mixed with the following is used to produce paralysis of the mouth4 ,in consequence of the power it possesses it is believed to be under the special protection of the ,mid-e_/ ,man_/id-o1 i4e41 ,ki_/tshi ,man_/id-o4 ,the compound is employed also to counteract the evil intentions1 conjurations1 or other charms of so-called bad ,mid-e_/1 ,wab7en-o_/1 and ,j7es_/sakk-id_/4 ,tzhi-b-e_/-g7op-- ,ghost ,leaf4 ,after the cuticle is removed from the roots the thick under-bark is crushed into a powder4 ,it is mixed with ,g-o_/gimish4 ,dzhi-bai_/-7e-m7ok_/-ke-z7in_/-- ,ghost ,moccasin2 ,puff-ball4 ,the spore-dust of the ball is carefully reserved to add to the above mixture4 ,o-kw-e_/-mish-- ,bitter ,black ,cherry4 ,the inner bark of branches dried and crushed is also added4 ,n-e_/-w7e-- ,rattlesnake 7,crotalus durissus1 ,l474 ,the reptile is crushed and the blood collected1 dried1 and used in a pulverulent form4 ,after partially crushing the body it is hung up and the drippings collected and dried4 ,other snakes may be employed as a substitute4 ,it is impossible to state the nature of the plants mentioned in the above compound1 as they are not indigenous to the vicinity of ,white ,earth1 ,minnesota1 but are procured from ,indians living in the eastern extremity of the ,state and in ,wisconsin4 ,poisonous plants are of rare occurrence in this latitude1 and if any actual poisonous properties exist in the mixture they may be introduced by the ,indian himself1 as strychnia is frequently to be purchased at almost any of the stores1 to be used in the extermination of noxious animals4 ,admitting that crotalus venom may be present1 the introduction into the human circulation of this substance would without doubt produce death and not paralysis of the facial muscles1 and if taken into the stomach it quickly undergoes chemical change when brought in contact with the gastric juice1 as is well known from experiments made by several well known physiologists1 and particularly by ,dr4 ,coxe 7,dispensatory1 #ahci71 who employed the contents of the venom sack1 mixed with bread1 for the cure of rheumatism4 ,illustration3 ,plate ,,xii4 ,invitation ,sticks4 ,i mention this because of my personal knowledge of six cases at ,white ,earth1 in which paralysis of one side of the face occurred soon after the ,mid-e_/ administered this compound4 ,in nearly all of them the distortion disappeared after a lapse of from six weeks to three months1 though one is known to have continued for several years with no signs of recovery4 ,the ,catholic missionary at ,white ,earth1 with whom conversation was held upon this subject1 feels impressed that some of the so-called bad ,mid-e_/ have a knowledge of some substance1 possibly procured from the whites1 which they attempt to employ in the destruction of enemies1 rivals1 or others4 ,it may be possible that the instances above referred to were cases in which the dose was not sufficient to kill the victim1 but was enough to disable him temporarily4 ,strychnia is the only substance attainable by them that could produce such symptoms1 and then only when given in an exceedingly small dose4 ,it is also alleged by almost every one acquainted with the ,ojibwa that they do possess poisons1 and that they employ them when occasion demands in the removal of personal enemies or the enemies of those who amply reward the ,mid-e_/ for such service4 ,when the time of ceremony of initiation approaches1 the chief ,mid-e_/ priest sends out a courier to deliver to each member an invitation to attend 7,pl4 ,,xii71 while the candidate removes his wig_/iwam to the vicinity of the place where the ,mid-e_/wigan has been erected4 ,on the fifth day before the celebration he visits the sweat-lodge1 where he takes his first vapor bath1 followed on the next by another2 on the following day he takes the third bath1 after which his preceptor visits him4 ,after making an offering to ,ki_/tshi ,man_/i-o the priest sings a song1 of which the characters are reproduced in ,pl4 ,,xiii1 ,a4 ,the ,ojibwa words employed in singing are given in the first lines1 and are said to be the ancient phraseology as taught for many generations4 ,they are archaic1 to a great extent1 and have additional meaningless syllables inserted1 and used as suffixes which are intoned to prolong notes4 ,the second line of the ,ojibwa text consists of the words as they are spoken at the present time1 to each of which is added the interpretation4 ,the radical similarity between the two is readily perceived4 ,illustration ,hi_/-na-wi_/-a-ni-kan4 7,as sung47 ,we_/-me-a_/ ni-kan mi_/-sha man_/-i-d-o ,i am crying my colleague great spirit4 ni-wa_/-ma-bi-go_/ ma_/-w7i-yan_/4 ,he sees me crying4 ,the singer is represented as in close relationship or communion with ,ki_/tshi ,man_/id-o1 the circle denoting union2 the short zigzag lines within which1 in this instance1 represent the tears1 i4e41 eye rain1 directed toward the sky4 ,illustration ,ki-n7un_/-no1 h-e_/1 ki-mun_/-i-d-o_/-we1 h-e_/1 esh_/-i-ha_/-ni4 7,as sung47 ,gi-n7un_/-d-on ni-kan_/ -e-zhi-an4 ,i hear you1 colleague1 what you say to me4 ,the singer addresses the ,otter ,spirit1 whose figure is emerging from the ,mid-e_/wigan of which he is the chief guardian4 ,illustration ,t-e_/-ti-wa_/-tshi-wi-m-o_/ a-ni_/-me-ga_/-si4 7,as sung47 ,t-e_/-ti-wa_/-tsh7o-tag_/ ni-m-i_/-g7i-s7im4 ,he will tell you 7--inform you7 of my migis4 t-e_/-ti-wa_/-tsh7i-mo-ta_/ ag4 ,he it is who will tell you4 ,the reference is to a superior spirit as indicated by the presence of horns1 and the zigzag line upon the breast4 ,the words signify that ,ki_/tshi ,man_/id-o will make known to the candidate the presence within his body of the m-i_/gis1 when the proper time arrives4 ,illustration ,rest1 or pause1 in the song4 ,during this interval another smoke offering is made1 in which the ,mid-e_/ priest is joined by the candidate4 ,illustration ,h7iu_/-a-me_/-da-ma_/ ki_/-a-w-en_/-da-mag man_/-i-d-o_/-w7it h7iu_/-a-wen_/-da-mag4 7,as sung47 ,ki-w7in_/-da-mag_/--u-nan man_/-i-d-o_/-wid4 ,he tells us he is one of the man_/id-os4 ,this ma_/nid-o is the same as that referred to in the above-named phrase4 ,this form is different1 the four spots denoting the four sacred m-i_/gis points upon his body1 the short radiating lines referring to the abundance of magic powers with which it is filled4 ,illustration ,wa_/-sa-wa_/-d-i1 h-e_/1 wen_/-da-na-ma_/1 m7i-t-e_/-win4 7,as sung47 ,wa_/-sa-wa_/-d7un_/-da-na-ma_/ ,i get it from afar mi-d-e_/-wi-w7in_/4 ,the grand medicine4 ,the character represents a leg1 with a magic line drawn across the middle1 to signify that the distance is accomplished only through the medium of supernatural powers4 ,the place from afar refers to the abode of ,ki_/tshi ,man_/id-o4 ,illustration ,ki-go_/-na-bi-hin -e_/-ni-na mi-t-e_/4 7,as sung47 ,kin-do_/-na-b-i-in_/ mi-d-e_/-wi-w7in-ni-ni_/ ,i place you there in the grand medicine 7among the ,mid-e_/ people7 a-bit_/-da-win_/4 ,half way 7in the ,mid-e_/wigan74 ,the ,mid-e_/ priest informs the candidate that the second initiation will advance the candidate half way into the secrets of the ,mid-e_/wigan4 ,the candidate is then placed so that his body will have more magic influence and power as indicated by the zigzag lines radiating from it toward the sky4 ,illustration3 ,plate ,,xiii4 ,mnemonic ,songs4 ,illustration ,hi_/-sha-we-ne_/-me-go_/1 h-e_/1 n-e_/4 ,ni-go_/-tshi-mi1 h-e_/4 7,as sung47 ,ni_/-sha-we_/-ni-mi-go_/ 7e_/-ne-ma_/-bi-dzh7ik4 ,they have pity on me those who are sitting here4 ,this request is made to the invisible man_/id-os who congregate in the ,mide_/wigan during the ceremonies1 and the statement implies that they approve of the candidate's advancement4 ,another smoke offering is made upon the completion of this song1 after which both individuals retire to their respective habitations4 ,upon the following day1 that being the one immediately preceding the day of ceremony1 the candidate again repairs to the sudatory to take a last vapor bath1 after the completion of which he awaits the coming of his preceptor for final conversation and communion with man_/id-os respecting the step he is prepared to take upon the morrow4 ,the preceptor's visit is merely for the purpose of singing to the candidate1 and impressing him with the importance of the rites of the ,mid-e_/wigan4 ,after making the usual offering of tobacco smoke the preceptor becomes inspired and sings a song1 the following being a reproduction of the one employed by him at this stage of the preparatory instruction4 7,see ,pl4 ,,xiii ,b47 ,illustration ,man_/-i-d-o_/1 h-e_/1 n-e1 man_/-i-d-o_/1 h-e_/1 n-e_/4 ,spirit1 spirit1 ,ni_/-man-i-d-o_/ win_/-da-bi-an_/4 ,i am a spirit 7is7 the reason why ,i am here4 ,the zigzag lines extending downward and outward from the mouth indicate singing4 ,he has reached the power of a man_/id-o1 and is therefore empowered to sit within the sacred inclosure of the ,mid-e_/wigan1 to which he alludes4 ,illustration ,da_/-b-i-w-a-ni_/1 ha_/1 h-e_/1 ,an_/-n7in1 e-k-o_/-w-e-an_/4 ,drifting snow1 why do ,i sing4 ,the first line is sung1 but no interpretation of the words could be obtained1 and it was alleged that the second line contained the idea to be expressed4 ,the horizontal curve denotes the sky1 the vertical zigzag lines indicating falling snow--though being exactly like the lines employed to denote rain4 ,the drifting snow is likened to a shower of delicate m-i_/gis shells or spots1 and inquiry is made of it to account for the feeling of inspiration experienced by the singer1 as this shower of m-i_/gis descends from the abode of ,ki_/tshi ,man_/id-o and is therefore1 in this instance1 looked upon as sacred4 ,illustration ,rest1 or pause4 ,illustration ,gi-man_/-i-d-o_/-w-e1 ni_/-me-ne_/-ki-nan_/ wan-da4 ,gi_/-a-w7ingk1 gi-man_/-i-d-o_/-a-ni-min_/1 ,your body1 ,i believe it is a spirit4 ,gi-a-w7ingk4 your body4 ,the first line is sung1 but the last word could not be satisfactorily explained4 ,the first word1 as now pronounced1 is ,ki_/tshi ,man_/id-o1 and the song is addressed to him4 ,the curved line1 from which the arm protrudes1 is the ,mid-e_/wigan and the arm itself is that of the speaker in the attitude of adoration3 reaching upward in worship and supplication4 ,illustration ,pi-n-e_/-si ne_/-pi-mi_/-a nin_/-ge-g-e_/-kwe-an ,the bird as ,i promise the falcon mi-we_/-tshi-man_/-i-d-o_/-wid4 the reason he is a spirit4 ,the second word is of archaic form and no agreement concerning its correct signification could be reached by the ,mid-e_/4 ,the meaning of the phrase appears to be that ,ki_/tshi ,man_/id-o promised to create the ,thunder-bird1 one of the man_/id-os4 ,the falcon is here taken as a representative of that deity1 the entire group of ,thunderers being termed a-ni_/-mi-ki_/4 ,illustration ,zh-in_/-gwe mi_/-shi-ma-kwa_/ ,makes a great noise the bear4 wen_/-dzhi-wa-ba-mok-kw-ed_/ k7un-n-et_/4 the reason ,i am of flame4 ,the character of the bear represents the great bear spirit of the malevolent type1 a band about his body indicating his spirit form4 ,by means of his power and influence the singer has become endowed with the ability of changing his form into that of the bear1 and in this guise accomplishing good or evil4 ,the reference to flame 7fire7 denotes the class of conjurers or ,shamans to which this power is granted1 i4e41 the ,wab7en-o_/1 and in the second degree this power is reached as will be referred to further on4 ,illustration ,ni_/-a-wen_/-din-da-sa_/1 ha_/1 sa_/1 man_/-i-d-o_/-wid4 ,gi_/-a-w7ingk in_/-do-sa man_/-i-d-o_/-wid4 ,in your body ,i put it the spirit4 ,the first line is sung1 and is not of the modern style of spoken language4 ,the second line signifies that the arm of ,ki_/tshi ,man_/id-o1 through the intermediary of the ,mid-e_/ priest1 will put the spirit1 i4e41 the m-i_/gis1 into the body of the candidate4 ,the singer accompanies his song either by using a short baton of wood1 termed singing stick or the ,mid-e_/ drum4 ,after the song is completed another present of tobacco is given to the preceptor1 and after making an offering of smoke both persons return to their respective wig_/iwams4 ,later in the evening the preceptor calls upon the candidate1 when both1 with the assistance of friends1 carry the presents to the ,mid-e_/wigan1 where they are suspended from the rafters1 to be ready for distribution after the initiation on the following day4 ,several friends of the candidate1 who are ,mid-e_/1 are stationed at the doors of the ,mid-e_/wigan to guard against the intrusion of the uninitiated1 or the possible abstraction of the gifts by strangers4 ,,initiation ,,of ,,candidate4 ,the candidate proceeds early on the morning of the day of initiation to take possession of the sweat-lodge1 where he awaits the coming of his preceptor and the eight officiating priests4 ,he has an abundance of tobacco with which to supply all the active participants1 so that they may appease any feeling of opposition of the man_/id-os toward the admission of a new candidate1 and to make offerings of tobacco to the guardian spirit of the second degree of the ,mid-e_/wiwin4 ,after the usual ceremony of smoking individual songs are indulged in by the ,mid-e_/ priests until such time as they may deem it necessary to proceed to the ,mid-e_/wigan1 where the members of the society have long since gathered and around which is scattered the usual crowd of spectators4 ,the candidate leads the procession from the sweat-lodge to the eastern entrance of the ,mid-e_/wigan1 carrying an ample supply of tobacco and followed by the priests who chant4 ,when the head of the procession arrives at the door of the sacred inclosure a halt is made1 the priests going forward and entering4 ,the drummer1 stationed within1 begins to drum and sing1 while the preceptor and chief officiating priest continue their line of march around the inclosure1 going by way of the south or left hand4 ,eight circuits are made1 the last terminating at the main or eastern entrance4 ,the drumming then ceases and the candidate is taken to the inner side of the door1 when all the members rise and stand in their places4 ,the officiating priests approach and stand near the middle of the inclosure1 facing the candidate1 when one of them says to the ,mid-e_/ priest beside the latter3 ,o-da_/-pin a-s-e_/-ma--,take it1 the tobacco1 whereupon the ,mid-e_/ spoken to relieves the candidate of the tobacco and carries it to the middle of the inclosure1 where it is laid upon a blanket spread upon the ground4 ,the preceptor then takes from the cross-poles some of the blankets or robes and gives them to the candidate to hold4 ,one of the malevolent spirits which oppose the entrance of a stranger is still supposed to remain with the ,mid-e_/wigan1 its body being that of a serpent1 like flames of fire1 reaching from the earth to the sky4 ,he is called ,i_/-shi-ga-n-e_/-b7i-g7og--,big-,snake4 ,to appease his anger the candidate must make a present2 so the preceptor says for the candidate3 ,ka-w-i_/n-n7i-na-ga_/ wa_/-ba-ma_/-si-ba_/-sh7i-gi_/-ne-g-et_/ 8 ,do you not see how he carries the goods8 ,this being assented to by the ,mid-e_/ priests the preceptor takes the blankets and deposits them near the tobacco upon the ground4 ,slight taps upon the ,mid-e_/ drum are heard and the candidate is led toward the left on his march round the interior of the ,mid-e_/wigan1 the officiating priests following and being followed in succession by all others present4 ,the march continues until the eighth passage round1 when the members begin to step back into their respective places1 while the officiating ,mid-e_/ finally station themselves with their backs toward the westernmost degree post1 and face the door at the end of the structure4 ,the candidate continues round to the western end1 faces the ,mid-e_/ priests1 and all sit down4 ,the following song is then sung1 which may be the individual production of the candidate 7,pl4 ,,xiii1 ,c74 ,a song is part of the ritual1 though it is not necessary that the candidate should sing it1 as the preceptor may do so for him4 ,in the instance under my observation the song was an old one 7which had been taught the candidate71 as the archaic form of pronunciation indicates4 ,each of the lines is repeated as often as the singer may desire1 the prolongation of the song being governed by his inspired condition4 ,the same peculiarity governs the insertion1 between words and at the end of lines1 of apparently meaningless vowel sounds1 to reproduce and prolong the last notes sounded4 ,this may be done ad libitum1 rythmical accentuation being maintained by gently tapping upon the ,mid-e_/ drum4 ,illustration ,h7ia_/-ni-de h7en_/-da man_/-i-d-o1 h-o_/1 ni_/-sha-bon_/-de man_/-i-d-o_/-en-dat4 ,where is the spirit lodge8 ,i go through it4 ,the oblong structure represents the ,mid-e_/wigan1 the arm upon the left indicating the course of the path leading through it1 the latter being shown by a zigzag line4 ,illustration ,nin-g-o_/-sa m7i-d-e_/-kwe ni-ka_/ na_/-ska-wa_/4 ,i am afraid of the grand medicine woman2 ,i go to her4 ,a leg is shown to signify locomotion4 ,the singer fears the opposition of a ,mid-e_/ priestess and will conciliate her4 ,illustration ,ka-ni-sa_/ hi_/-a-tshi_/-m7in-d-e_/ man_/-ski-k-i_/1 d-e_/1 h-e_/1 h-e_/4 ,kinsmen who speak of me1 they see the striped sky4 ,a person of superior power1 as designated by the horns attached to the head4 ,the lines from the mouth signify voice or speech1 while the horizontal lines denote the stratus clouds1 the height above the earth of which illustrates the direction of the abode of the spirit whose conversation1 referring to the singer1 is observed crossing them as short vertical zigzag lines2 i4e41 voice lines4 ,illustration ,ke_/-na-nan_/-do-m-e_/ ko-n-o_/-ne-nak ka-ne-h-e_/ nin-ko_/-tshi nan_/-no-me_/4 ,the cloud looks to me for medicine4 ,the speaker has become so endowed with the power of magic influence that he has preference with the superior ,man_/id-os4 ,the magic influence is shown descending to the hand which reaches beyond the cloud indicated by the oblong square upon the forearm4 ,illustration ,rest1 after which dancing begins4 ,illustration ,wa-tshu_/-a-n-e_/ ke_/-ba-bing_/-e-on_/1 wa-dzh-u4 ,going into the mountains4 ,the singer's thoughts go to the summit to commune with ,ki_/tshi ,man_/id-o4 ,he is shown upon the summit4 ,illustration ,hi_/-m7e-de_/-wa hen_/-d7e-a he_/-na4 ,the grand medicine affects me4 ,in his condition he appeals to ,ki_/tshi ,man_/id-o for aid4 ,the arms represent the act of supplication4 ,illustration ,hai_/-an-go ho_/-ya o_/-g7e-ma1 ha_/4 ,the chief goes out4 ,the arms grasp a bear--the ,bear ,man_/id-o--and the singer intimates that he desires the aid of that powerful spirit1 who is one of the guardians of the ,mid-e_/wigan4 ,illustration ,nish_/-o-w-e_/ ni-m-e_/-hi-g-o_/1 h-e_/1 ni-g-o_/-tshi-mi_/-go-we1 h-e_/4 ,have pity on me wherever ,i have medicine4 ,the speaker is filled with magic influence1 upon the strength of which he asks the ,bear to pity and to aid him4 ,illustration ,wi_/-so-mi_/-ko-w-e_/ h7e-a-za-we_/-ne-ne-g-o_/1 h-o_/4 ,i am the beaver2 have pity on me4 ,this is said to indicate that the original maker of the mnemonic song was of the ,beaver totem or gens4 ,illustration ,h-en_/-ta-no-wik_/-ko-we_/ de-w7en_/-da 7en-da-a_/-dan4 ,i wish to know what is the matter with me4 ,the singer feels peculiarly impressed by his surroundings in the ,mid-e_/wigan1 because the sacred man_/id-os have filled his body with magic powers4 ,these are shown by the zigzag or waving lines descending to the earth4 ,as each of the preceding lines or verses is sung in such a protracted manner as to appear like a distinct song1 the dancers1 during the intervals of rest1 always retire to their places and sit down4 ,the dancing is not so energetic as many of those commonly indulged in for amusement only4 ,the steps consist of two treading movements made by each foot in succession4 ,keeping time with the drum-beats1 at the same time there is a shuffling movement made by the dancer forward1 around and among his companions1 but getting back toward his place before the verse is ended4 ,the attitude during these movements consists in bending the body forward1 while the knees are bent1 giving one the appearance of searching for a lost object4 ,those who do not sing give utterance to short1 deep grunts1 in accordance with the alternate heavier strokes upon the drum4 ,as the dancing ceases1 and all are in their proper seats1 the preceptor1 acting for the candidate1 approaches the pile of tobacco and distributes a small quantity to each one present1 when smoking is indulged in1 preceded by the usual offering to the east1 the south1 the west1 the north1 the sky and the earth4 ,after the completion of this ceremonial an attendant carries the ,mid-e_/ drum to the southeast angle of the inclosure1 where it is delivered to the drummer2 then the officiating priests rise and approach within two or three paces of the candidate as he gets upon his knees4 ,the preceptor and the assistant who is called upon by him take their places immediately behind and to either side of the candidate1 and the ,mid-e_/ priest lowest in order of precedence begins to utter quick1 deep tones1 resembling the sound h7o_/1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 at the same time grasping his mid-e_/ sack with both hands1 as if it were a gun1 and moving it in a serpentine and interrupted manner toward one of the large joints of the candidate's arms or legs4 ,at the last utterance of this sound he produces a quick puff with the breath and thrusts the bag forward as if shooting1 which he pretends to do1 the missile being supposed to be the invisible sacred m-i_/gis4 ,the other priests follow in order from the lowest to the highest1 each selecting a different joint1 during which ordeal the candidate trembles more and more violently until at last he is overcome with the magic influence and falls forward upon the ground unconscious4 ,the ,mid-e_/ priests then lay their sacks upon his back1 when the candidate begins to recover and spit out the m-i_/gis shell which he had previously hidden within his mouth4 ,then the chief ,mid-e_/ takes it up between the tips of the forefinger and thumb and goes through the ceremony described in connection with the initiation into the first degree1 of holding it toward the east1 south1 west1 north1 and the sky1 and finally to the mouth of the candidate1 when the latter1 who has partly recovered from his apparently insensible condition1 again relapses into that state4 ,the eight priests then place their sacks to the respective joints at which they previously directed them1 which fully infuses the body with the magic influence as desired4 ,upon this the candidate recovers1 takes up the m-i_/gis shell and1 placing it upon his left palm1 holds it forward and swings it from side to side1 saying he6 he6 he6 he6 he6 and pretends to swallow it1 this time only reeling from its effects4 ,he is now restored to a new life for the second time2 and as the priests go to seek seats he is left on the southern side and seats himself4 ,after all those who have been occupied with the initiation have hung up their mid-e_/ sacks on available projections against the wall or branches1 the new member goes forward to the pile of tobacco1 blankets1 and other gifts and divides them among those present1 giving the larger portions to the officiating priests4 ,he then passes around once more1 stopping before each one to pass his hands over the sides of the priests_/ heads1 and says3 ,mi-gw7etsh_/ ga-shi-t-o_/-win bi-ma_/-d7i-si-w7in1 ,thanks for giving to me life1 after which he retreats a step1 and clasping his hands and bowing toward the priest1 says3 ,ni-ka_/-ni ni-ka_/ni ni-ka_/-ni ka-nia_/1 fellow mid-e_/ fellow mid-e_/ fellow mid-e_/1 to which each responds hau_/1 -en4 ,the word hau_/ is a term of approbation1 -en signifying yes1 or affirmation1 the two thus used together serving to intensify the expression4 ,those of the ,mid-e_/ present who are of the second1 or even some higher degree1 then indulge in the ceremony of passing around to the eastern part of the inclosure1 where they feign coughing and gagging1 so as to produce from the mouth the m-i_/gis shell1 as already narrated in connection with the first degree1 p4 #aib4 ,this manner of thanking the officiating ,mid-e_/ for their services in initiating the candidate into a higher degree is extended also to those members of the ,mid-e_/wiwin who are of the first degree only1 in acknowledgment of the favor of their presence at the ceremony1 they being eligible to attend ceremonial rites of any degree higher than the class to which they belong1 because such men are neither benefited nor influenced in any way by merely witnessing such initiation1 but they must themselves take the principal part in it to receive the favor of a renewed life and to become possessed of higher power and increased magic influence4 ,various members of the society indulge in short harangues1 recounting personal exploits in the performance of magic and exorcism1 to which the auditors respond in terms of gratification and exclamations of approval4 ,during these recitals the ushers1 appointed for the purpose1 leave the inclosure by the western door to return in a short time with kettles of food prepared for the mid-e_/ feast4 ,the ushers make four circuits of the interior1 giving to each person present a quantity of the contents of the several vessels1 so that all receive sufficient to gratify their desires4 ,when the last of the food has been consumed1 or removed1 the mid-e_/ drum is heard1 and soon a song is started1 in which all who desire join4 ,after the first two or three verses of the song are recited1 a short interval of rest is taken1 but when it is resumed dancing begins and is continued to the end4 ,in this manner they indulge in singing and dancing1 interspersed with short speeches1 until the approach of sunset1 when the members retire to their own wig_/iwams1 leaving the ,mid-e_/-wigan by the western egress4 ,the ushers1 assisted by the chief ,mid-e_/1 then remove the sacred post from the inclosure and arrange the interior for new initiations1 either of a lower or higher class1 if candidates have prepared and presented themselves4 ,in case there is no further need of meeting again at once1 the members of the society and visitors return upon the following day to their respective homes4 ,,descriptive ,,notes4 ,the m-i_/gis shell employed in the second degree initiation is of the same species as those before mentioned4 ,at ,white ,earth1 however1 some of the priests claim an additional shell as characteristic of this advanced degree1 and insist that this should be as nearly round as possible1 having a perforation through it by which it may be secured with a strand or sinew4 ,in the absence of a rounded white shell a bead may be used as a substitute4 ,on ,pl4 ,,xi1 ,no4 #d1 is presented an illustration of the bead 7the second-degree m-i_/gis7 presented to me on the occasion of my initiation4 ,with reference to the style of facial decoration resorted to in this degree nearly all of the members now paint the face according to their own individual tastes1 though a few old men still adhere to the traditional method previously described 7pp4 #ahj1 #aha74 ,the candidate usually adopts the style practiced by his preceptor1 to which he is officially entitled2 but if the preceptor employed in the preparatory instruction for the second degree be not the same individual whose services were retained for the first time1 then the candidate has the privilege of painting his face according to the style of the preceding degree4 ,if he follow his last preceptor it is regarded as an exceptional token of respect1 and the student is not expected to follow the method in his further advancement4 ,a ,mid-e_/ of the second degree is also governed by his tutelary daimon2 e4g41 if during the first fast and vision he saw a bear1 he now prepares a necklace of bear-claws1 which is worn about the neck and crosses the middle of the breast4 ,he now has the power of changing his form into that of a bear2 and during that term of his disguise he wreaks vengeance upon his detractors and upon victims for whose destruction he has been liberally rewarded4 ,immediately upon the accomplishment of such an act he resumes his human form and thus escapes identification and detection4 ,such persons are termed by many bad medicine men1 and the practice of thus debasing the sacred teachings of the ,mid-e_/wiwin is discountenanced by members of the society generally4 ,such pretensions are firmly believed in and acknowledged by the credulous and are practiced by that class of ,shamans here designated as the ,wab7en-o_/4 ,in his history#ae ,rev4 ,mr4 ,jones says3 ,as the powwows always unite witchcraft with the application of their medicines ,i shall here give a short account of this curious art4 ,witches and wizards are persons supposed to possess the agency of familiar spirits from whom they receive power to inflict diseases on their enemies1 prevent good luck of the hunter and the success of the warrior4 ,they are believed to fly invisibly at pleasure from place to place2 to turn themselves into bears1 wolves1 foxes1 owls1 bats1 and snakes4 ,such metamorphoses they pretend to accomplish by putting on the skins of these animals1 at the same time crying and howling in imitation of the creature they wish to represent4 ,several of our people have informed me that they have seen and heard witches in the shape of these animals1 especially the bear and the fox4 ,they say that when a witch in the shape of a bear is being chased all at once she will run round a tree or a hill1 so as to be lost sight of for a time by her pursuers1 and then1 instead of seeing a bear they behold an old woman walking quietly along or digging up roots1 and looking as innocent as a lamb4 ,the fox witches are known by the flame of fire which proceeds out of their mouths every time they bark4 ,many receive the name of witches without making any pretensions to the art1 merely because they are deformed or ill-looking4 ,persons esteemed witches or wizards are generally eccentric characters1 remarkably wicked1 of a ragged appearance and forbidding countenance4 ,the way in which they are made is either by direct communication with the familiar spirit during the days of their fasting1 or by being instructed by those skilled in the art4 ,footnote #ae3 ,history of the ,ojebway ,indians1 etc41 ,london 7#ahdc871 pp4 #ade1 #adf4 ,a ,mid-e_/ of the second degree has the reputation of superior powers on account of having had the m-i_/gis placed upon all of his joints1 and especially because his heart is filled with magic power1 as is shown in ,pl4 ,,iii1 ,no4 #dh4 ,in this drawing the disk upon the breast denotes where the m-i_/gis has been shot into the figure1 the enlarged size of the circle signifying greater abundance1 in contradistinction to the common designation of a m-i_/gis shown only by a simple spot or small point4 ,one of this class is enabled to hear and see what is transpiring at a remote distance1 the lines from the hands indicating that he is enabled to grasp objects which are beyond the reach of a common person1 and the lines extending from the feet signifying that he can traverse space and transport himself to the most distant points4 ,therefore he is sought after by hunters for aid in the discovery and capture of game1 for success in war1 and for the destruction of enemies1 however remote may be their residence4 ,when an enemy or a rival is to be dealt with a course is pursued similar to that followed when preparing hunting charts1 though more powerful magic medicines are used4 ,in the following description of a pictograph recording such an occurrence the ,mid-e_/1 or rather the ,wab7en-o_/1 was of the fourth degree of the ,mid-e_/wiwin4 ,the indication of the grade of the operator is not a necessary part of the record1 but in this instance appears to have been prompted from motives of vanity4 ,the original sketch1 of which ,fig4 #bd is a reproduction1 was drawn upon birch-bark by a ,mid-e_/1 in #ahhd1 and the ceremony detailed actually occurred at ,white ,earth1 ,minnesota4 ,by a strange coincidence the person against whom vengeance was aimed died of pneumonia the following spring1 the disease having resulted from cold contracted during the preceding winter4 ,the victim resided at a camp more than a hundred miles east of the locality above named1 and his death was attributed to the ,mid-e_/'s power1 a reputation naturally procuring for him many new adherents and disciples4 ,the following is the explanation as furnished by a ,mid-e_/ familiar with the circumstances3 ,illustration3 ,fig4 #bd4--,mid-e_/ destroying an enemy4 ,no4 #a is the author of the chart1 a ,mid-e_/ who was called upon to take the life of a man living at a distant camp4 ,the line extending from the mid-e_/ to the figure at ,no4 #i1 signifies that his influence will reach to that distance4 ,no4 #b1 the applicant for assistance4 ,nos4 #c1 #d1 #e1 and #f1 represent the four degrees of the ,mid-e_/wiwin 7of which the operator1 in this instance1 was a member74 ,the degrees are furthermore specifically designated by short vertical strokes4 ,no4 #g is the mid-e_/ drum used during the ceremony of preparing the charm4 ,no4 #h represents the body of the intended victim4 ,the heart is indicated1 and upon this spot was rubbed a small quantity of vermilion4 ,no4 #i is the outline of a lake1 where the subject operated upon resided4 ,war parties are not formed at this time1 but mnemonic charts of songs used by priests to encourage war parties1 are still extant1 and a reproduction of one is given on ,pl4 ,,xiii1 ,d4 ,this song was used by the ,mid-e_/ priest to insure success to the parties4 ,the members who intended participating in the exhibition would meet on the evening preceding their departure1 and while listening to the words1 some would join in the singing while others would dance4 ,the lines may be repeated ad libitum so as to lengthen the entire series of phrases according to the prevalent enthusiasm and the time at the disposal of the performers4 ,the war drum was used1 and there were always five or six drummers so as to produce sufficient noise to accord with the loud and animated singing of a large body of excited men4 ,this drum is1 in size1 like that employed for dancing4 ,it is made by covering with rawhide an old kettle1 or wooden vessel1 from #b to #c feet in diameter4 ,the drum is then attached to four sticks1 or short posts1 so as to prevent its touching the ground1 thus affording every advantage for producing full and resonant sounds1 when struck4 ,the drumsticks are strong withes1 at the end of each of which is fastened a ball of buckskin thongs4 ,the following lines are repeated ad libitum3 ,illustration3 ,plate ,,xiv4 ,mnemonic ,songs4 ,illustration ,hu_/-na-wa_/-na ha_/-w-a1 un-do_/-dzhe-na_/ ha-we_/-n7e4 ,i am looking feeling for my paint4 ,the ,mid-e's hands are at his medicine sack searching for his war paint4 ,illustration ,h7ia_/-dzhi-m7in-de_/ non_/-da-k-o_/1 h-o_/1 ,they hear me speak of legs4 ,refers to speed in the expedition4 ,to the left of the leg is the arm of a spirit1 which is supposed to infuse magic influence so as to give speed and strength4 ,illustration ,hu_/-wa-ke_/1 na_/1 ha_/1 ,he said1 ,the ,turtle ,man_/id-o will lend his aid in speed4 ,the turtle was one of the swiftest man_/id-os1 until through some misconduct1 ,min_/ab-o_/zho deprived him of his speed4 ,illustration ,wa_/-tshe1 ha_/1 hw-e1 wa_/-ka-te_/1 h-e_/1 wa_/-tshe1 ha_/1 hw-e_/4 ,powder1 he said4 ,the modern form of ,wa_/-ka-te_/1 he_/1 hw-a_/1 is ma_/-ka-d-e_/-hwa2 other archaic words occur also in other portions of this song4 ,the phrase signifies that the ,mid-e_/ ,man_/id-o favors good results from the use of powder4 ,his form projects from the top of the ,mid-e_/ structure4 ,illustration ,rest4 ,a smoke is indulged in after which the song is resumed1 accompanied with dancing4 ,illustration ,sin-go_/-na wa-k-i_/ na-ha_/-ka ,i made him cry4 ,the figure is that of a turkey buzzard which the speaker shot4 ,illustration ,te-wa_/-tshi-me-kwe_/-na1 ha_/1 na-ke_/-nan4 ,they tell of my powers4 ,the people speak highly of the singer's magic powers2 a charmed arrow is shown which terminates above with feather-web ornament1 enlarged to signify its greater power4 ,illustration ,he_/-w7e-ne-nis_/-sa ma-he_/-ka-n7en_/-na4 ,what have ,i killed1 it is a wolf4 ,by aid of his magic influence the speaker has destroyed a bad man_/id-o which had assumed the form of a wolf4 ,illustration ,sun_/-gu-we_/-wa1 ha_/1 n-in-d-en_/1 tshi_/-man-da_/-kwa ha_/na-n7in-d-en_/4 ,i am as strong as the bear4 ,the ,mid-e_/ likens his powers to those of the ,bear ,man_/id-o1 one of the most powerful spirits2 his figure protrudes from the top of the ,mid-e_/wigan while his spirit form is indicated by the short lines upon the back4 ,illustration ,wa_/-ka-na_/-ni1 h-e_/1 wa_/-ka-na_/-ni4 ,i wish to smoke4 ,the pipe used is that furnished by the promoter or originator of the war party1 termed a partisan4 ,the ,mid-e_/ is in full accord with the work undertaken and desires to join1 signifying his wish by desiring to smoke with the braves4 ,illustration ,he_/-wa-h-o_/-a hai_/-a-n-e_/ ,i even use a wooden image4 ,effigies made to represent one who is to be destroyed4 ,the heart is punctured1 vermilion or other magic powder is applied1 and the death of the victim is encompassed4 ,illustration ,pa-kwa_/ ma-ko-n-e_/ -a_/1 -o_/1 h-e_/1 -osh-ke_/-na-ko-n-e_/-a4 ,the bear goes round angry4 ,the ,bear ,man_/id-o is angry because the braves are dilatory in going to war4 ,the sooner they decide upon this course1 the better it will be for the ,mid-e_/ as to his fee1 and the chances of success are greater while the braves are infused with enthusiasm1 than if they should become sluggish and their ardor become subdued4 ,,third ,,degree4 ,illustration3 ,fig4 #be4--;,diagram of ,mid-e_/wigan of the third degree4 ,the structure in which the third degree of the ,mid-e_/wiwin is conferred resembles that of the two preceding1 and an outline is presented in ,fig4 #be4 ,in this degree three posts are erected1 the first one resembling that of the first degree1 being painted red with a band of green around the top4 7,pl4 ,,xv1 ,no4 #a47 ,this is planted a short distance to the east of the middle of the floor4 ,the second post is also painted red1 but has scattered over its entire surface spots of white clay1 each of about the size of a silver quarter of a dollar1 symbolical of the m-i_/gis shell4 ,upon the top of this post is placed the stuffed body of an owl--,k7o-k'o-k7o--o_/4 7,pl4 ,,xv1 ,no4 #b47 ,this post is planted a short distance west of the first one and about midway between it and the third1 which last is erected within about #f or #h feet from the western door1 and is painted black4 7,pl4 ,,xv1 ,no4 #c47 ,the sacred stone against which patients are placed1 and which has the alleged virtue of removing or expelling the demons that cause disease1 is placed upon the ground at the usual spot near the eastern entrance 7,fig4 #be1 ,no4 #a74 ,the ,makw'a ,man_/id-o--bear spirit--is the tutelary guardian of this degree4 ,cedar trees are planted at each of the outer angles of the structure 7,fig4 #be1 ,nos4 #f1 #g1 #h1 #i74 ,the sudatory is erected about #ajj yards due east of the main entrance of the ,mid-e_/wigan1 and is of the same size and for the same purpose as that for the second degree4 ,illustration3 ,plate ,,xv4 ,sacred ,posts of ,mid-e_/wigan4 ,,preparation ,,of ,,candidate4 ,it is customary for the period of one year to elapse before a second-degree ,mid-e_/ can be promoted1 even if he be provided with enough presents for such advancement4 ,as the exacted fee consists of goods and tobacco thrice the value of the fee for the first degree1 few present themselves4 ,this degree is not held in as high estimation1 relatively1 as the preceding one2 but it is alleged that a ,mid-e_/'s powers are intensified by again subjecting himself to the ceremony of being shot with the sacred m-i_/gis1 and he is also elevated to that rank by means of which he may be enabled the better to invoke the assistance of the tutelary guardian of this degree4 ,a ,mid-e_/ who has in all respects complied with the preliminaries of announcing to the chief ,mid-e_/ his purpose1 gaining satisfactory evidence of his resources and ability to present the necessary presents1 and of his proficiency in the practice of medical magic1 etc41 selects a preceptor of at least the third degree and one who is held in high repute and influence in the ,mid-e_/wiwin4 ,after procuring the services of such a person and making a satisfactory agreement with him1 he may be enabled to purchase from him some special formulae for which he is distinguished4 ,the instruction embraces a r'esum'e of the traditions previously given1 the various uses and properties of magic plants and compounds with which the preceptor is familiar1 and conversations relative to exploits performed in medication1 incantation1 and exorcism4 ,sometimes the candidate is enabled to acquire new medicines to add to his list1 and the following is a translation of the tradition relating to the origin of ginseng 7,aralia quinquefolia1 ,gr471 the so-called man root1 held in high estimation as of divine origin4 ,in ,fig4 #c is presented a pictorial representation of the story1 made by ,ojibwa1 a ,mid-e_/ priest of ,white ,earth1 ,minnesota4 ,the tradition purports to be an account of a visit of the spirit of a boy to the abode of ,dzhibai_/,man_/id-o1 the chief spirit of the place of souls1 called ,ne_/-ba-gi_/-zis1 the land of the sleeping sun4 ,there appears to be some similarity between this tradition and that given in connection with ,pl4 ,v1 in which the ,sun ,spirit restored to life a boy1 by which act he exemplified a portion of the ritual of the ,mid-e_/wiwin4 ,it is probable therefore that the following tradition is a corruption of the former and made to account for the origin of man root1 as ginseng is designated1 this root1 or certain portions of it1 being so extensively employed in various painful complaints4 ,once an old ,mid-e_/1 with his wife and son1 started out on a hunting trip1 and1 as the autumn was changing into winter1 the three erected a substantial wig_/iwam4 ,the snow began to fall and the cold increased1 so they decided to remain and eat of their stores1 game having been abundant and a good supply having been procured4 ,the son died2 whereupon his mother immediately set out for the village to obtain help to restore him to life1 as she believed her father1 the chief priest of the ,mid-e_/-wiwin1 able to accomplish this4 ,when the woman informed her father of the death of her son1 her brother1 who was present1 immediately set out in advance to render assistance4 ,the chief priest then summoned three assistant ,mid-e_/1 and they accompanied his daughter to the place where the body of his dead grandson lay upon the floor of the wig_/iwam1 covered with robes4 ,the chief ,mid-e_/ placed himself at the left shoulder of the dead boy1 the next in rank at the right1 while the two other assistants stationed themselves at the feet4 ,then the youngest ,mid-e_/--he at the right foot of the deceased--began to chant a mid-e_/ song1 which he repeated a second1 a third1 and a fourth time4 ,when he had finished1 the ,mid-e_/ at the left foot sang a mid-e_/ song four times2 then the ,mid-e_/ at the right shoulder of the body did the same1 after which the chief ,mid-e_/ priest sang his song four times1 whereupon there was a perceptible movement under the blanket1 and as the limbs began to move the blanket was taken off1 when the boy sat up4 ,being unable to speak1 he made signs that he desired water1 which was given to him4 ,the four ,mid-e_/ priests then chanted medicine songs1 each preparing charmed remedies which were given to the boy to complete his recovery4 ,the youngest ,mid-e_/1 standing at the foot of the patient1 gave him four pinches of powder1 which he was made to swallow2 the ,mid-e_/ at the left foot did the same2 then the ,mid-e_/ at the right shoulder did likewise1 and he1 in turn1 was followed by the chief priest standing at the left shoulder of the boy2 whereupon the convalescent immediately recovered his speech and said that during the time that his body had been in a trance his spirit had been in the spirit land1 and had learned of the grand medicine4 ,the boy then narrated what his spirit had experienced during the trance1 as follows3 ,gi_/-gi-min_/-7e-go_/-min mi-d-e_/-wi-w7in mi-d-e_/ man_/-i-d-o_/ 'n-gi-g7in_/-o-a-mak ban-dzhi_/-ge_/-o-we_/-an ta_/-zi-ne_/-zho-wak_/ ni-zha_/-n7e-zak1 k7i-wi_/-de-g7et_/ mi_/-o-pi_/-ke_/-ne-b7ui_/-yan ka-ki_/-n7e ka-we_/-d7e-ge_/ mi_/-o-w7ok-pi_/ i-kan_/-o-a-mag_/-7i-na mi-d-e_/ man_/i-d-o wi-we_/-ni-tshi mi-d-e_/-wi-w7in1 ki_/-mi-ma_/-d7i-si-win_/-in-an_/ ki-mi_/-n7i-go-nan_/ ge-on_/-d7e-na-m7ongk ki_/-mi-ma_/-di-si_/-wa-in-an_/2 ki_/-ki-no_/-a-mag_/-wi-nan_/ mash_/-k7i-ki o-gi_/-mi-ni_/-go-wan_/ o-dzhi-bi_/-gan gi-me_/-ni-na-g7uk_/ mash_/-k7i-ki-wa_/-bon sht7ik-wan_/-a-ko-se_/-an o-ma_/-mash_/-k7i-ki ma_/-gi-ga_/-to ki_/-ka-ya-t-on4 ,the following is a translation3 ,he1 the chief spirit of the ,mid-e_/ ,society1 gave us the grand medicine1 and he has taught us how to use it4 ,i have come back from the spirit land4 ,there will be twelve1 all of whom will take wives2 when the last of these is no longer without a wife1 then will ,i die4 ,that is the time4 ,the ,mid-e_/ spirit taught us to do right4 ,he gave us life and told us how to prolong it4 ,these things he taught us1 and gave us roots for medicine4 ,i give to you medicine2 if your head is sick1 this medicine put upon it1 you will put it on4 ,the revelation received by the boy was in the above manner imparted to the ,indians4 ,the reference to twelve--three times the sacred number four--signifies that twelve chief priests shall succeed each other before death will come to the narrator4 ,it is observed1 also1 that a number of the words are archaic1 which fact appears to be an indication of some antiquity1 at least1 of the tradition4 ,the following are the principal forms in which a ,mid-e_/ will utilize ,aralia quinquefolia1 ,gr41 ginseng--,sht7e_/-na-bi-o_/-dzhi-bik3 #a4 ,small quantities of powdered root are swallowed to relieve stomachic pains4 #b4 ,a person complaining with acute pains in any specific part of the body is given that part of the root corresponding to the part affected2 e4g41 for pleurisy1 the side of the root is cut out1 and an infusion given to relieve such pains2 if one has pains in the lower extremities1 the bifurcations of the root are employed2 should the pains be in the thorax1 the upper part of the root-- corresponding to the chest--is used in a similar manner4 ,,initiation ,,of ,,candidate4 ,as the candidate for promotion has acquired from his ,mid-e_/ friends such new information as they choose to impart1 and from his instructor all that was practicable1 he has only to await the day of ceremony to be publicly acknowledged as a third-degree ,mid-e_/4 ,as this time approaches the invitation sticks are sent to the various members and to such non-resident ,mid-e_/ as the officiating priests may wish to honor4 ,on or before the fifth day previous to the meeting the candidate moves to the vicinity of the ,mid-e_/wigan4 ,on that day the first sweat bath is taken1 and one also upon each succeeding day until four baths1 as a ceremony of purification1 have been indulged in4 ,on the evening of the day before the meeting his preceptor visits him at his own wig_/iwam when1 with the assistance of friends1 the presents are collected and carried to the ,mid-e_/-wigan and suspended from the transverse poles near the roof4 ,the officiating priests may subsequently join him1 when smoking and singing form the chief entertainment of the evening4 ,by this time numerous visitors have gathered together and are encamped throughout the adjacent timber1 and the sound of the drum1 where dancing is going on1 may be heard far into the night4 ,early on the morning of the day of the ceremonies the candidate goes to the sudatory where he first awaits the coming of his preceptor and later the arrival of the ,mid-e_/ priests by whom he is escorted to the ,mid-e_/wigan4 ,with the assistance of the preceptor he arranges his gift of tobacco which he takes with him to the sacred inclosure1 after which a smoke offering is made1 and later ,mid-e_/ songs are chanted4 ,these may be of his own composition as he has been a professor of magic a sufficient lapse of time to have composed them1 but to give evidence of superior powers the chief1 or some other of the officiating priests1 will perhaps be sufficiently inspired to sing4 ,the following was prepared and chanted by one of the ,mid-e_/ priests at the third-degree meeting at ,white ,earth1 ,minnesota1 and the illustration in ,pl4 ,,xiv1 ,a1 is a reproduction of the original4 ,the words1 with translation1 are as follows3 ,illustration ,ni-ka_/-ni-na man_/-do-na-m-o_/-a4 ,my friend ,i am shooting into you in trying to hit the mark4 ,the two arms are grasping the m-i_/gis1 which he the ,mid-e_/ is going to shoot into the body of the candidate4 ,the last word means1 literally1 trying to hit the mark at random4 ,illustration ,me-kwa_/-me-sha-kwak_/1 mi-t-e_/-wi-da_/4 ,while it is clear let us have it1 the grand medicine4 ,the ,mid-e_/ arm1 signified by the magic zigzag lines at the lower end of the picture1 reaches up into the sky to keep it clear2 the rain is descending elsewhere as indicated by the lines descending from the sky at the right and left4 ,illustration ,rest4 ,during this interval a smoke offering is made4 ,illustration ,mi-sha_/-kwi-t-o-n7i m-i_/-g7is-s7im_/4 ,as clear as the sky is my m-i_/gis4 ,the figure represents the sacred m-i_/gis1 as indicated by the short lines radiating from the periphery4 ,the m-i_/gis is white and the clear sky is compared to it4 ,illustration ,s-on_/-gi-mi-d-e_/ wi-ka_/-ne1 h-e_/1 ,wi-n-o_/-a man_/-i-d-o_/-wi-dzh-i_/-id-e_/-zhi-wat4 ,take the grand medicine strong1 as they1 together with the ,great ,spirit1 tell me4 ,the candidate is enjoined to persevere in his purpose4 ,the associate ,mid-e_/ are alluded to1 as also ,ki_/tshi ,man_/id-o1 who urge his continuance and advancement in the sacred society4 ,the arm reaches down to search for the sacred m-i_/gis of the fourth degree-- designated by four vertical lines--which is1 as yet1 hidden from the person addressed4 ,illustration ,hwa_/-ba-mi-d-e_/1 hwa_/-ba-mi-d-e_/1 ,na_/-wa-kin-t-e_/4 ,he who sees me1 he who sees me1 stands on the middle of the earth4 ,the human figure symbolizes ,ki_/tshi ,man_/id-o2 the magic lines cross his body1 while his legs rest upon the outline of the ,mid-e_/wigan4 ,his realm1 the sky1 reaches from the zenith to the earth1 and he beholds the ,mid-e_/ while chanting and conducting the ,mid-e_/wiwin4 ,illustration ,man_/-i-d-o_/ wi_/-ka-ni_/ ni-mi-d-e_/4 ,to the spirit be a friend1 my ,mid-e_/4 ,the speaker enjoins the candidate to be faithful to his charge1 and thus a friend to ,ki_/tshi ,man_/id-o1 who in return will always assist him4 ,the figure holds a m-i_/gis in its right hand1 and the ,mid-e_/ drum in its left4 ,the greater number of words in the preceding text are of an archaic form1 and are presented as they were chanted4 ,the several lines may be repeated ad libitum to accord with the feeling of inspiration which the singer experiences1 or the amount of interest manifested by his hearers4 ,illustration3 ,plate ,,xvi4 ,mnemonic ,songs4 ,all the members of the society not officially inducting the candidate have ere this entered the ,mid-e_/wigan and deposited their invitation sticks near the sacred stone1 or1 in the event of their inability to attend1 have sent them with an explanation4 ,the candidate1 at the suggestion of the ,mid-e_/ priest1 then prepares to leave the sudatory1 gathers up the tobacco1 and as he slowly advances toward the ,mid-e_/ inclosure his attendants fall into the procession according to their office4 ,the priests sing as they go forward1 until they reach the entrance of the ,mid-e_/wigan1 where the candidate and his preceptor halt1 while the remainder enter and take their stations just within the door1 facing the west4 ,the drummers1 who are seated in the southwestern angle of the inclosure1 begin to drum and sing1 while the candidate is led slowly around the exterior1 going by the south1 thus following the course of the sun4 ,upon the completion of the fourth circuit he is halted directly opposite the main entrance1 to which his attention is then directed4 ,the drumming and singing cease2 the candidate beholds two ,mid-e_/ near the outer entrance and either side of it4 ,these ,mid-e_/ represent two malevolent man_/id-o and guard the door against the entrance of those not duly prepared4 ,the one upon the northern side of the entrance then addresses his companion in the following words3 ,i_/-ku-tan ka_/-wi-nad_/-g7i wa_/-na-ma_/-s7i -e_/-zh7i-g7i_/-n7i-g7ed--,do you not see how he is formed8 ,to which the other responds3 ,o-da_/-p7i-n7o_/ ke_/-no-w7in-d7ung shkwan_/-d7im--,take care of it1 the door2 i4e41 guard the entrance4 ,the former then again speaks to his companion1 and says3 ,ka-w-in_/-n7i-na-ga_/ wa_/-ba-ma_/-si-ba_/-sh7i-gi_/-ne-g-et_/ --,do you not see how he carries the goods8 ,the ,mid-e_/ spoken to assents to this1 when the preceptor takes several pieces of tobacco which he presents to the two guards1 whereupon they permit the candidate to advance to the inner entrance1 where he is again stopped by two other guardian man_/id-o1 who turn upon him as if to inquire the reason of his intrusion4 ,the candidate then holds out two parcels of tobacco and says to them3 ,o-da_/-pin a-s-e_/-ma--,take it1 the tobacco1 whereupon they receive the gift and stand aside1 saying3 ,kun_/-da-dan--,go down2 i4e41 enter and follow the path4 ,as the candidate is taken a few steps forward and toward the sacred stone1 four of the eight officiating priests receive him1 one replacing the preceptor who goes to the extreme western end there to stand and face the east1 where another joins him1 while the remaining two place themselves side by side so as to face the west4 ,it is believed that there are five powerful man_/id-os who abide within the third-degree ,mid-e_/wigan1 one of whom is the ,mid-e_/ man_/id-o--,ki_/tshi ,man_/id-o--one being present at the sacred stone1 the second at that part of the ground between the sacred stone and the first part where the gifts are deposited1 the remaining three at the three degree posts4 ,as the candidate starts and continues upon his walk around the interior of the inclosure the musicians begin to sing and drum1 while all those remaining are led toward the left1 and when opposite the sacred stone he faces it and is turned round so that his back is not toward it in passing2 the same is done at the second place where one of the spirits is supposed to abide2 again at first1 second1 and third posts4 ,by this time the candidate is at the western extremity of the structure1 and as the second ,mid-e_/ receives him in charge1 the other taking his station beside the preceptor1 he continues his course toward the north and east to the point of departure1 going through similar evolutions as before1 as he passes the three posts1 the place of gifts and the sacred stone4 ,this is done as an act of reverence to the man_/id-os and to acknowledge his gratitude for their presence and encouragement4 ,when he again arrives at the eastern extremity of the inclosure he is placed between the two officiating ,mid-e_/1 who have been awaiting his return1 while his companion goes farther back1 even to the door1 from which point he addresses the other officiating ,mid-e_/ as follows3 ,m7is-sa_/-a-shi_/-gwa wi-kan_/-da_/-we-an_/1 ,now is the time ,i am telling --advising1 m7is-sa_/-a-shi_/-gwa w-i_/-di-wa_/-m7ok now is the time to be observed wi-un_/-o-b-e-7og4 ,i am ready to make him sit down4 ,then one of the ,mid-e_/ priests standing beside the candidate leads him to the spot between the sacred stone and the first-degree post where the blankets and other goods have been deposited1 and here he is seated4 ,this priest then walks slowly around him singing in a tremulous manner wa_/1 h7e_/1 h7e_/1 h7e_/1 h7e_/1 h7e_/1 h7e_/1 h7e_/1 returning to a position so as to face him1 when he addresses him as follows3 ,m7is-sa_/-a-shi_/-gwa p7o_/-g7u-s7e-ni_/mi-nan_/ au_/-u-sa_/ za-a_/-da-win_/ man_/-i-d-o m-i_/-gis4 ,na_/-pish-gatsh di-ma_/-g7i-s7i 7e-n7e_/-n7i-mi-an pi_/-sha-ga-an-da-i_/ na_/-pish-gatsh tshi-skwa_/-di-na-wad_/ dzhi-ma_/-dzhi-a-ka_/-ma-da-man bi-ma_/-d7is-si_/-an4 ,the following is a free translation3 ,the time has arrived for you to ask of the ,great ,spirit this reverence i4e41 the sanctity of this degree4 ,i am interceding in your behalf1 but you think my powers are feeble2 ,i am asking him to confer upon you the sacred powers4 ,he may cause many to die1 but ,i shall henceforth watch your course of success in life1 and learn if he will heed your prayers and recognize your magic power4 ,at the conclusion of these remarks three others of the officiating ,mid-e_/ advance and seat themselves1 with their chief1 before the candidate4 ,the ,mid-e_/ drum is handed to the chief priest1 and after a short prelude of drumming he becomes more and more inspired1 and sings the following ,mid-e_/ song1 represented pictorially1 also on ,pl4 ,,xiv1 ,b4 ,illustration ,man_/-i-d-o_/ we-da_/1 man_/-i-d-o_/ gi-d-o_/ we-do_/-n7ing4 ,let us be a spirit1 let the spirit come from the mouth4 ,the head is said to signify that of a ,mid-e_/1 who is about to sing4 ,illustration ,nin_/-de-wen_/-don zha_/-bon-d7esh_/-kan-man_/4 ,i own this lodge1 through which ,i pass4 ,the speaker claims that he has been received into the degree of the ,mid-e_/wiwin to which he refers4 ,the objects on the outer side of the oblong square character represent spirits1 those of the bear4 ,illustration ,an_/-dzhe-ho 7i_/-a-ni_/ o-g-en_/1 hwe_/--o-ke_/1 hwe_/--o-ke_/4 ,mother is having it over again4 ,the reference is to the earth1 as having the ceremony of the grand medicine again4 ,illustration ,ni_/-ka-nan ni_/-go-san1 ni_/-go-san_/ ni-ka_/-ni-san_/1 man_/-i-d-o_/ wi-dzhig_/ nin-go-san_/ an-i-wa_/-bi-dzhig ni-ka_/4 ,friends ,i am afraid1 ,i am afraid1 friends1 of the spirits sitting around me4 ,the speaker reaches his hand toward the sky1 i4e41 places his faith in ,ki_/tshi ,man_/id-o who abides above4 ,illustration ,ya_/-ki-no_/-sha-me_/-wa1 ya_/-ki-no_/-sha-me_/-wa1 ya-ki-no-si-ka-ne1 ya-ki-no-si-ka-ne1 h-e_/1 ki_/-no-sha_/-we-wa_/4 ,i am going1 with medicine bag1 to the lodge4 ,the object represents an otter skin ,mid-e_/ sack1 the property of the speaker4 ,illustration ,ya_/-be-kai_/-a-bi1 ya_/-be-kai_/-a-bi1 h-e_/--a_/1 h-e_/--a_/1 ya_/-be-kai_/-a-bi1 ya_/-be-kai_/-a-bi1 h-e_/--a_/1 h-e_/-a_/1 wa_/-na-he_/-ni_/-o-ni_/1 ya_/-be-kai_/-o-bik_/4 ,we are still sitting in a circle4 ,a ,mid-e_/ sitting within the ,mid-e_/wigan2 the circle is shown4 ,illustration ,a-ya_/-a-bi-ta_/ pa_/-ke-zh7ik_/1 -u_/1 h-u_/1 a_/1 ,half the sky ,the hand is shown reaching toward the sky1 imploring the assistance of ,ki_/tshi ,man_/id-o that the candidate may receive advancement in power4 ,he has only two degrees1 one-half of the number desired4 ,illustration ,ba_/-be-ke_/ o_/-gi-man nish_/-a-we1 h-e_/1 ne_/-me-ke-h-e_/1 nish_/-a-we_/-ni-m7ik o_/-gi-man4 ,the spirit has pity on me now1 ,the ,great ,spirit is descending upon the ,mid-e_/wigan1 to be present during the ceremony4 ,illustration ,nin-dai_/-a1 nin-dai_/-a1 ha_/1 we_/-ki-ma_/1 ha_/1 wa-no-kwe_/4 ,in my heart1 in my heart1 ,i have the spirit4 ,the hand is holding the m-i_/gis1 to which reference is made4 ,illustration ,i-ke_/-u-ha_/-ma man-ta-na_/-ki-na ni-ka_/-ni ,i take the earth1 my ,mid-e_/ friends4 ,the earth furnishes the resources necessary to the maintenance of life1 both food and medicines4 ,illustration ,wi_/-a-ya_/-din shin-da_/1 h-an_/1 man-da_/-ha-ni_/1 o-h-o_/ ni-b7i_/4 ,let us get him to take this water4 ,the figure sees medicine in the earth1 as the lines from the eyes to the horizontal strokes indicate4 ,illustration ,h7ue_/-sh7i-shi-kwa_/-ni-an nin-ga_/-ga-m-un_/4 ,i take this rattle4 ,the rattle is used when administering medicine4 ,illustration ,wi-wa_/-ba-mi_/na h-e_/-na ko_/-ni-a_/-ni1 ka_/1 ko_/-ni-a_/-ho-n-a_/1 n-i_/1 k-a_/4 ,see how ,i shine in making medicine4 ,the speaker likens himself to the ,makwa_/ ,man_/id-o1 one of the most powerful ,mid-e_/ spirits4 ,his body shines as if it were ablaze with light--due to magic power4 ,this song is sung ad libitum according to the inspired condition of the person singing it4 ,many of the words are archaic1 and differ from the modern forms4 ,then the officiating priests arise and the one lowest in rank grasps his ,mid-e_/ sack and goes through the gestures1 described in connection with the previous degrees1 of shooting into the joints and forehead of the candidate the sacred m-i_/gis4 ,at the attempt made by the chief priest the candidate falls forward apparently unconscious4 ,the priests then touch his joints and forehead with the upper end of their ,mid-e_/ sacks whereupon he recovers and rises to a standing posture4 ,the chief then addresses him and enjoins him to conduct himself with propriety and in accordance with the dignity of his profession4 ,the following is the text1 viz3 ,gi-gan_/-bis-s7in dau_/-g-e-in_/-ni-nan_/ kish-bin_/-bish-in dau_/-o-an-n7in da_/-ki-ka-wa_/-bi-kwe ga_/-k7i-ne ke-ke_/-wi-bi_/-na-m-on ki-ma_/-dzh7i-zhi we_/-b7i-zi-w7in_/4 ,the translation is as follows3 ,you heed to what ,i say to you2 if you are listening and will do what is right you will live to have white hair4 ,that is all2 you will do away with all bad actions4 ,the ,mid-e_/ priest second in rank then says to the candidate3 ,ke_/-go-wi_/-ka-za_/-gi-to-wa_/-kin ki-da_/-no-ka_/tsh7i-gan kai--e_/-gi-g-it_/ a-s-e_/-ma1 kai_/-e-m-i_/-dz7im1 which signifies3 ,never begrudge your goods1 neither your tobacco1 nor your provisions4 ,to this the candidate responds -en_/--yes1 by this signifying that he will never regret what he has given the ,mid-e_/ for their services4 ,the candidate remains standing while the members of the society take seats1 after which he goes to the pile of blankets1 skins1 and other presents1 and upon selecting appropriate ones for the officiating priests he carries them to those persons1 after which he makes presents of less value to all other ,mid-e_/ present4 ,tobacco is then distributed1 and while all are preparing to make an offering to ,ki_/tshi ,man_/id-o of tobacco1 the newly accepted member goes around to each1 member present1 passes his hands downward over the sides of the ,mid-e's head and says3 ,mi-gw7etsh_/ ga_/shi-t-o_/-win bi-ma_/-d7i-si-w-in_/1 ,thanks for giving to me life1 then1 stepping back1 he clasps his hands and bows toward the ,mid-e_/1 adding3 ,ni-ka_/-ni1 ni-ka_/-ni1 ni-ka_/-ni1 ka-na_/1--,my ,mid-e_/ friend1 my ,mid-e_/ friend1 my ,mid-e_/ friend1 friend4 ,to this the ,mid-e_/ responds in affirmation1 hau_/1 -en_/--yes4 ,the new member then finds a seat on the southern side of the inclosure1 whereupon the ushers--,mid-e_/ appointed to attend to outside duties--retire and bring in the vessels of food which are carried around to various persons present1 four distinct times4 ,the feast continues for a considerable length of time1 after which the kettles and dishes are again carried outside the ,mid-e_/wi-gan1 when all who desire indulge in smoking4 ,mid-e_/ songs are chanted by one of the priests1 the accompanying1 reproduced pictorially in ,pl4 ,,xiv ,c1 being an example4 ,the lines1 as usual1 are repeated ad libitum1 the music being limited to but few notes1 and in a minor key4 ,the following are the words with translation3 ,illustration ,he_/-ne-wi_/-a ni_/-na mi_/-si-man_/-i-d-e-ge_/ ,their bodies shine over the world he-wa_/-we-a_/-ne-kan_/4 unto me as unto you1 my ,mid-e_/ friend4 ,this refers to the sun1 and moon1 whose bodies are united in the drawing4 ,illustration ,ma_/-na-wi-na_/ hai_/-e-ne-h-a_/ be-wa_/-bik-kun kan-din_/-a-we4 ,your eyes see them both eyes made of iron1 piercing eyes4 ,the figure is that of the crane1 whose loud1 far-reaching voice is indicated by the short lines radiating from the mouth4 ,the eyes of the crane ,man_/id-o are equally penetrating4 ,illustration ,ta-be_/-n7e-wa_/ he-shi-wa_/1 h-a_/ ma_/-si-ni_/-ni-he_/-shi-wa_/1 h-a_/4 ,calm it leads you to guides you to your food4 ,knowledge of superior powers gained through familiarity with the rites of the ,mid-e_/wiwin is here referred to4 ,the figure points to the abode of ,ki_/tshi ,man_/id-o2 three short lines indicating three degrees in the ,mid-e_/wiwin1 which the candidate has taken4 ,illustration ,ha-nin_/-di he-bik_/-k7in-he_/ man_/-i-d-o ni-kan_/ ,whence does he rise spirit ,mid-e_/ friend wa-ba-n7unk_/1 mi-d-e_/-man_/-i-d-o wa-ba-n7unk_/4 from the east1 mid-e_/ man_/id-o from the east4 ,the hand reaches up as in making the gesture for rising sun or day1 the sky lines leaning to the left1 or east2 one making signs is always presumed to face the south1 and signs referring to periods of day1 sun1 sunrise1 etc41 are made from the left side of the body4 ,illustration ,rest4 ,illustration ,wa-dzhi-wan_/1 wa-dzhi-wan_/-na1 ,wa-dahi-wan_/ ni-ka_/-na-h-e_/4 ,there is a mountain1 there is a mountain1 ,there is a mountain1 my friends4 ,the upright outline represents a mountain upon which a powerful ,mid-e_/ is seated1 symbolical of the distinction attainable by a ,mid-e_/4 ,illustration ,wa_/-b7e-ku_/7e-be-a_/1 wa_/-b7e-ku_/-7e-be-a_/1 ,shot it was1 shot it was na_/-b7e-ku_/-7e-be-a_/ man_/-i-d-o_/-_/a n7in-d-e_/4 and it hit body1 your man_/ido your heart4 man_/-i-d-o_/-a nin-d-e_/4 man_/ido your heart4 ,the ,m-i_/gis is represented in the illustration by the small rings2 the arrow indicating that it was shot with velocity4 ,illustration ,hwe_/-kwo-nin_/-na-ta1 ki-w-i_/-kash_/-ka-man2 ,en-do_/-ge-m-a_/ wesh_/-in--e_/4 ,what am ,i going around8 ,i am going around the ,mid-e_/wigan4 ,the oblong structure represents the ,mid-e_/wigan4 ,the otter-skin ,mid-e_/ sack is taken around it1 as is shown by the outline of that animal and the line or course indicated4 ,the ,makwa_/ ,man_/id-o 7bear spirit7 is shown at the left1 resting upon the horizontal line1 the earth1 below which are magic lines showing his power1 as also the lines upon the back of the bear4 ,the speaker compares himself to the bear spirit4 ,illustration ,nen_/-do-ne_/-ha-m-an-ni_/ n-i_/-7o1 ,what am ,i looking at4 ,the figure denotes a leg1 signifying powers of transporting one's self to remote places2 the magic power is indicated by the three transverse lines and the small spots1 the m-i_/gis1 upon it4 ,illustration ,ba_/bin-ke_/-en non_/-do-wa-w-e_/1 h-i_/1 ,i soon heard him1 the one who did not listen to them4 ,the ,mid-e_/1 as a superior personage1 is shown by having the horns attached to the head4 ,the line of hearing has small rings1 at intervals1 indicating that something is heard4 ,illustration ,hin_/-ta-na_/-wi ni-ka_/-na-gi_/1 -e_/1 h-e_/1 p-i_/-na-n-i_/1 hin_/-ta-na_/-wi ni-ka_/-na-ga_/ na_/-ge-ka-na_/ -e_/1 h-e_/4 ,the ,nika_/ni are finding fault with me1 inside of my lodge4 ,the arm at the side of the ,mid-e_/wigan points to the interior1 the place spoken of4 ,illustration ,onsh_/-konsh-na-n-a_/ pi-na_/-wa nin-bosh_/-i-na_/-na4 ,with the bear's claws ,i almost hit him4 ,the ,mid-e_/ used the bear's claw to work a charm1 or exorcism1 and would seem to indicate that he claimed the powers of a ,wab7en-o_/4 ,the one spoken of is an evil man_/id-o1 referred to in the preceding line1 in which he speaks of having heard him4 ,at the conclusion of this protracted ceremony a few speeches may be made by a ,mid-e_/1 recounting the benefits to be enjoyed and the powers wielded by the knowledge thus acquired1 after which the chief priest intimates to his colleagues the advisability of adjourning4 ,they then leave the ,mid-e_/wigan by the western door1 and before night all movable accessories are taken away from the structure4 ,the remainder of the evening is spent in visiting friends1 dancing1 etc41 and upon the following day they all return to their respective homes4 ,,descriptive ,,notes4 ,although the m-i_/gis shell of the several degrees is generally of the same species1 some of the older ,mid-e_/ priests claim that there were formerly specific shells1 each being characteristic and pertaining specially to each individual grade4 ,the objects claimed by ,sika_/s-sig7e as referring to the third degree are1 in addition to the ,cypraea monata1 ,l41 a piece of purple wampum1 and one shell of elongated form1 both shown on ,pl4 ,,xi1 ,nos4 #c and #e1 respectively4 ,the fact of a ,mid-e_/ having been subjected to m-i_/gis shooting for the third time is an all-sufficient reason to the ,indian why his powers are in a corresponding manner augmented4 ,his powers of exorcism and incantation are greater2 his knowledge and use of magic medicines more extended and certain of effect2 and his ability to do harm1 as in the capacity of a ,wab7en-o_/1 is more and more lauded and feared4 ,he becomes possessed of a greater power in prophecy and prevision1 and in this state enters the class of personages known as the ,j7es_/sakk-id_/1 or jugglers4 ,his power over darkness and obscurity is indicated on ,pl4 ,,iii1 ,a1 ,no4 #gg1 upon which the head1 chest1 and arms are represented as being covered with lines to designate obscurity1 the extended arms with outstretched hands denoting ability to grasp and control that which is hidden to the eye4 ,illustration3 ,fig4 #bf4--;,j7es_/sakkan_/ or juggler's lodge4 ,the ,j7es_/sakk-id_/ and his manner of performing have already been mentioned4 ,this class of sorcerers were met with by the ,jesuit ,fathers early in the seventeenth century1 and referred to under various designations1 such as jongleur1 magicien1 consulteur du manitou1 etc4 ,their influence in the tribe was recognized1 and formed one of the greatest obstacles encountered in the ,christianization of the ,indians4 ,although the ,j7es_/sakk-id_/ may be a seer and prophet as well as a practitioner of exorcism without becoming a member of the ,mid-e_/wiwin1 it is only when a ,mid-e_/ attains the rank of the third degree that he begins to give evidence of1 or pretends to exhibit with any degree of confidence1 the powers accredited to the former4 ,the structure erected and occupied by the ,j7es_/sakk-id_/ for the performance of his powers as prophet or oracle has before been described as cylindrical1 being made by planting four or more poles and wrapping about them sheets of birch bark1 blankets1 or similar material that will serve as a covering4 ,this form of structure is generally represented in pictographic records1 as shown in ,fig4 #bf4 ,illustration3 ,fig4 #bg4--;,j7es_/sakkan_/1 or juggler's lodge4 ,illustration3 ,fig4 #bh4--;,j7es_/sakkan_/1 or juggler's lodge4 ,illustration3 ,fig4 #bi4--;,j7es_/sakkan_/1 juggler's lodge4 ,the accompanying illustrations1 ,figs4 #bg1 #bh1 and #bi1 reproduced from birch-bark etchings1 were the property of ,j7es_/sakk-id_/1 who were also ,mid-e_/ of the third and fourth degrees4 ,it will be noticed that the structure used by them is in the form of the ordinary wig_/iwam1 as their profession of medical magic is apparently held in higher esteem than the art of prophecy2 their status and claims as ,j7es_/sakk-id_/ being indicated by the great number of ma_/nid-os which they have the power of invoking4 ,these man_/id-os1 or spirits1 are indicated by the outline of their material forms1 the heart being indicated and connected with the interior of the structure to show the power of the ,j7es_/sakk-id_/ over the life of the respective spirits4 ,the ,thunder-bird usually occupies the highest position in his estimation1 and for this reason is drawn directly over the wig_/iwam4 ,the ,turtle is claimed to be the man_/id-o who acts as intermediary between the ,j7es_/sakk-id_/ and the other man_/id-os1 and is therefore not found among the characters on the outside of the wig_/iwam1 but his presence is indicated within1 either at the spot marking the convergence of the life lines1 or immediately below it4 ,fig4 #cj is a reproducton of an etching made by a ,j7es_/sakk-id_/ at ,white ,earth1 ,minnesota4 ,the two curved lines above the ,j7es_/sakkan_/ represent the sky1 from which magic power is derived1 as shown by the waving line extending downward4 ,the small spots within the structure are magic spots1 i4e41 the presence of man_/id-os4 ,the juggler is shown upon the left side near the base4 ,when a prophet is so fortunate as to be able to claim one of these man_/id-os as his own tutelary daimon1 his advantage in invoking the others is comparatively greater4 ,before proceeding to the ,j7es_/sakkan_/--or the ,jugglery1 as the ,j7es_/sakk-id_/ wig_/iwam is commonly designated1 a prophet will prepare himself by smoking and making an offering to his man_/id-o1 and by singing a chant1 of which an example is presented on ,pl4 ,,xiv1 ,d4 ,it is a reproduction of one made by a ,j7es_/sakk-id_/ who was also a ,mid-e_/ of the third degree4 ,each line is chanted as often as may be desired1 or according to the effect which it may be desirable to produce or the inspired state of the singer4 ,illustration3 ,fig4 #cj4--;,j7es_/sakkan_/1 or juggler's lodge4 ,illustration ,me-we_/-yan1 ha_/1 ha_/1 ha_/1 ,i go into the ,j7es_/sakkan_/ to see the medicine4 ,the circle represents the ,j7es_/sakk-id_/ as viewed from above2 the short lines denote the magic character of the structure1 and the central ring1 or spot1 the magic stone used by the prophet who appears entering from the side4 ,illustration ,tschi-nun_/-d-on_/1 he_/1 he_/1 he_/1 he_/1 ,i was the one who dug up life4 ,the ,otter ,man_/id-o emerging from the ,mid-e_/wigan2 he received it from ,ki_/tshi ,mani_/d-o4 ,illustration ,ni_/ka-n-i_/ we-do-kon_/-a1 ha_/1 ha_/1 ,the spirit put down medicine on earth to grow4 ,the sacred or magic lines descending to the earth denote supernatural origin of the m-i_/gis1 which is shown by the four small rings4 ,the short lines at the bottom represent the ascending sprouts of magic plants4 ,illustration ,te-ti-ba_/-tshi m7ut_/-a-wit_/1 t-e_/1 h-e_/1 h-e_/1 ,i am the one that dug up the medicine4 ,the otter shown emerging from the jugglery4 ,the speaker represents himself like unto the ,otter ,man_/id-o4 ,illustration ,ki_/wan-win_/-da ma_/-kwa-nan_/1 na_/1 ha_/1 ,i answer my brother spirit4 ,the ,otter ,man_/id-o responds to the invocation of the speaker4 ,the diagonal line across the body signifies the spirit character of the animal4 ,illustration ,rest or pause4 ,illustration ,wa_/-a-so_/-at w7en_/-ti_/-na-man1 ha_/1 ha1 ,the spirit has put life into my body4 ,the speaker is represented as being in the ,mid-e_/-wigan1 where ,ki_/tshi ,man_/id-o placed magic power into his body2 the arms denote this act of putting into his sides the m-i_/gis4 ,the line crossing the body denotes the person to be possessed of supernatural power4 ,illustration ,ki-to_/-na-bi_/-in1 n-e_/1 h-e_/1 h-e_/1 ,this is what the medicine has given us4 ,the ,mid-e_/wigan1 showing on the upper line the guardian man_/id-os4 ,illustration ,ni_/-sha-we_/-ni-b7i-ku_/1 h-u_/1 h-u_/1 h-e_/1 ,i took with two hands what was thrown down to us4 ,the speaker grasped life1 i4e41 the mig-is_/1 to secure the mysterious power which he professes4 ,in addition to the practice of medical magic1 the ,j7es_/sakk-id_/ sometimes resorts to a curious process to extract from the patient's body the malevolent beings or man_/id-os which cause disease4 ,the method of procedure is as follows3 ,the ,j7es_/sakk-id_/ is provided with four or more tubular bones1 consisting of the leg bones of large birds1 each of the thickness of a finger and #d or #e inches in length4 ,after the priest has fasted and chanted prayers for success1 he gets down upon all fours close to the patient and with his mouth near the affected part4 ,after using the rattle and singing most vociferously to cause the evil man_/id-o to take shelter at some particular spot1 so that it may be detected and located by him1 he suddenly touches that place with the end of one of the bones and immediately thereafter putting the other end into his mouth1 as if it were a cigar1 strikes it with the flat hand and sends it apparently down his throat4 ,then the second bone is treated in the same manner1 as also the third and fourth1 the last one being permitted to protrude from the mouth1 when the end is put against the affected part and sucking is indulged in amid the most violent writhings and contortions in his endeavors to extract the man_/id-o4 ,as this object is supposed to have been reached and swallowed by the ,j7es_/sakk-id_/ he crawls away to a short distance from the patient and relieves himself of the demon with violent retchings and apparent suffering4 ,he recovers in a short time1 spits out the bones1 and1 after directing his patient what further medicine to swallow1 receives his fee and departs4 ,further description of this practice will be referred to below and illustrated on ,pl4 ,,xviii4 ,the above manner of disposing of the hollow bones is a clever trick and not readily detected1 and it is only by such acts of jugglery and other delusions that he maintains his influence and importance among the credulous4 ,illustration3 ,fig4 #ca4--;,j7es_/sakk-id_/ curing woman4 ,fig4 #ca represents a ,j7es_/sakk-id_/ curing a sick woman by sucking the demon through a bone tube4 ,the pictograph was drawn upon a piece of birch bark which was carried in the owner's ,mid-e_/ sack1 and was intended to record an event of importance4 ,no4 #a represents the actor1 holding a rattle in hand4 ,around his head is an additional circle1 denoting quantity 7literally1 more than an ordinary amount of knowledge71 the short line projecting to the right indicating the tube used4 ,no4 #b is the woman operated upon4 ,illustration3 ,fig4 #cb4--;,j7es_/sakk-id_/ curing man4 ,fig4 #cb represents an exhibition by a ,j7es_/sakk-id_/1 a resident of ,white ,earth1 ,minnesota4 ,the priest is shown in ,no4 #a holding his rattle1 the line extending from his eye to the patient's abdomen signifying that he has located the demon and is about to begin his exorcism4 ,no4 #b is the patient lying before the operator4 ,,fourth ,,degree4 ,illustration3 ,fig4 #cc4--;,diagram of ,mid-e_/wigan of the fourth degree4 ,the ,mid-e_/wigan1 in which this degree is conferred1 differs from the preceding structures by having open doorways in both the northern and southern walls1 about midway between the eastern and western extremities and opposite to one another4 ,fig4 #cc represents a ground plan1 in which may also be observed the location of each of the four ,mid-e_/ posts4 ,fig4 #cd shows general view of same structure4 ,a short distance from the eastern entrance is deposited the sacred stone1 beyond which is an area reserved for the presents to be deposited by an applicant for initiation4 ,the remaining two-thirds of the space toward the western door is occupied at regular intervals by four posts1 the first being painted red with a band of green around the top4 7,pl4 ,,xv1 ,no4 #a47 ,the second post is red1 and has scattered over its surface spots of white clay to symbolize the sacred m-i_/gis shell4 ,upon it is perched the stuffed skin of an owl--k7o-k'o-k7o--o_/4 7,pl4 ,,xv1 ,no4 #b47 ,the third post is black2 but instead of being round is cut square4 7,pl4 ,,xv1 ,no4 #c47 ,the fourth post1 that nearest the western extremity1 is in the shape of a cross1 painted white1 with red spots1 excepting the lower half of the trunk1 which is squared1 the colors upon the four sides being white on the east1 green on the south1 red on the west1 and black on the north4 7,pl4 ,,xv1 ,no4 #d47 ,illustration3 ,fig4 #cd4--;,general view of ,mid-e_/wigan4 ,about #aj paces east of the main entrance1 in a direct line between it and the sweat lodge1 is planted a piece of thin board #c feet high and #f inches broad1 the top of which is cut so as to present a three-lobed apex1 as shown in ,fig4 #c4 ,the eastern side of this board is painted green2 that facing the ,mid-e_/wigan red4 ,near the top is a small opening1 through which the ,mid-e_/ are enabled to peep into the interior of the sacred structure to observe the angry man_/id-os occupying the structure and opposing the intrusion of anyone not of the fourth degree4 ,a cedar tree is planted at each of the outer corners of the ,mid-e_/wigan1 and about #f paces away from the northern1 western1 and southern entrances a small brush structure is erected1 sufficiently large to admit the body4 ,these structures are termed bears_/ nests1 supposed to be points where the ,bear ,man_/id-o rested during the struggle he passed through while fighting with the malevolent man_/id-os within to gain entrance and receive the fourth-degree initiation4 ,immediately within and to either side of the east and west entrances is planted a short post1 #e feet high and #h inches thick1 painted red upon the side facing the interior and black upon the reverse1 at the base of each being laid a stone about as large as a human head4 ,these four posts represent the four limbs and feet of the ,bear ,man_/id-o1 who made the four entrances and forcibly entered and expelled the evil beings who had opposed him4 ,the fourth-degree ,mid-e_/ post-- the cross--furthermore symbolizes the four days_/ struggle at the four openings or doors in the north1 south1 east1 and west walls of the structure4 ,,preparation ,,of ,,candidate4 ,under ordinary circumstances it requires at least one year before a ,mid-e_/ of the third grade is considered eligible for promotion1 and it is seldom that a candidate can procure the necessary presents within that period1 so that frequently a number of years elapse before any intimation by a candidate is made to the chief priest that the necessary requirements can be complied with4 ,the chief reason of this delay is attributed to the fact that the fee to the officiating priests alone must equal in value and quantity four times the amount paid at the first initiation1 and as the success in gathering the robes1 skins1 blankets1 etc41 depends upon the candidate's own exertions it will readily appear why so few ever attain the distinction sought4 ,should one be so fortunate1 however1 as to possess the required articles1 he has only to make known the fact to the chief and assistant ,mid-e_/ priests1 when a meeting is held at the wig_/iwam of one of the members and the merits of the candidate discussed4 ,for this purpose tobacco is furnished by the candidate4 ,the more valuable and more numerous the presents the more rapidly will his application be disposed of1 and the more certainly will favorable consideration on it be had4 ,it becomes necessary1 as in former instances of preparation1 for the candidate to procure the service of a renowned ,mid-e_/1 in order to acquire new or specially celebrated remedies or charms4 ,the candidate may also give evidence of his own proficiency in magic without revealing the secrets of his success or the course pursued to attain it4 ,the greater the mystery the higher he is held in esteem even by his jealous confreres4 ,there is not much to be gained by preparatory instruction for the fourth degree1 the chief claims being a renewal of the ceremony of shooting the m-i_/gis into the body of the candidate1 and enacting or dramatizing the traditional efforts of the ,bear ,man_/id-o in his endeavor to receive from the ,otter the secrets of this grade4 ,one who succeeds becomes correspondingly powerful in his profession and therefore more feared by the credulous4 ,his sources of income are accordingly increased by the greater number of ,indians who require his assistance4 ,hunters1 warriors1 and lovers have occasion to call upon him1 and sometimes antidoting charms are sought1 when the evil effects of an enemy's work are to be counteracted4 ,the instructor receives the visit of the candidate1 and upon coming to a satisfactory agreement concerning the fee to be paid for the service he prepares his pupil by prompting him as to the part he is to enact during the initiation and the reasons therefor4 ,the preparation and the merits of magic compounds are discussed1 and the pupil receives instruction in making effective charms1 compounding love powder1 etc4 ,this love powder is held in high esteem1 and its composition is held a profound secret1 to be transmitted only when a great fee is paid4 ,it consists of the following ingredients3 ,vermilion2 powdered snakeroot 7,polygala senega1 ,l472 exiguam particulam sanguinis a puella effusi1 quum in primis menstruis esset2 and a piece of ginseng cut from the bifurcation of the root1 and powdered4 ,these are mixed and put into a small buckskin bag4 ,the preparation is undertaken only after an offering to ,ki_/tshi ,man_/id-o of tobacco and a ,mid-e_/ song with rattle accompaniment4 ,the manner of using this powder will be described under the caption of descriptive notes4 ,it differs entirely from the powder employed in painting the face by one who wishes to attract or fascinate the object of his or her devotion4 ,the latter is referred to by the ,rev4 ,peter ,jones#af as follows3 ,there is a particular kind of charm which they use when they wish to obtain the object of their affections4 ,it is made of roots and red ocher4 ,with this they paint their faces1 believing it to possess a power so irresistible as to cause the object of their desire to love them4 ,but the moment this medicine is taken away and the charm withdrawn the person who before was almost frantic with love hates with a perfect hatred4 ,footnote #af3 ,hist4 of the ,ojebway ,indians4 ,london #ahdc81 p4 #aee4 ,it is necessary that the candidate take a sweat-bath once each day1 for four successive days1 at some time during the autumn months of the year preceding the year in which the initiation is to occur4 ,this form of preparation is deemed agreeable to ,ki_/tshi ,man_/id-o1 whose favor is constantly invoked that the candidate may be favored with the powers supposed to be conferred in the last degree4 ,as spring approaches the candidate makes occasional presents of tobacco to the chief priest and his assistants1 and when the period of the annual ceremony approaches1 they send out runners to members to solicit their presence1 and1 if of the fourth degree1 their assistance4 ,,initiation ,,of ,,candidate4 ,the candidate removes to the vicinity of the ,mid-e_/wigan so as to be able to go through the ceremony of purgation four times before the day of initiation4 ,the sudatory having been constructed on the usual site1 east of the large structure1 he enters it on the morning of the fifth day preceding the initiation and after taking a sweat-bath he is joined by the preceptor1 when both proceed to the four entrances of the ,mid-e_/wigan and deposit at each a small offering of tobacco4 ,this procedure is followed on the second and third days1 also1 but upon the fourth the presents are also carried along and deposited at the entrances1 where they are received by assistants and suspended from the rafters of the interior4 ,on the evening of the last day1 the chief and officiating priests visit the candidate and his preceptor1 in the sweat-lodge1 when ceremonial smoking is indulged in followed by the recitation of ,mid-e_/ chants4 ,the following 7,pl4 ,,xvi1 ,a7 is a reproduction of the chant taught to and recited by the candidate4 ,the original was obtained from an old mnemonic chart in use at ,mille ,lacs1 ,minnesota1 in the year #ahbe1 which in turn had been copied from a record in the possession of a ,mid-e_/ priest at ,la ,pointe1 ,wisconsin4 ,many of the words are of an older form than those in use at the present day4 ,each line may be repeated ad libitum4 ,illustration ,ni-ka_/-ni-na_/1 ni-ka_/-ni-na_/1 ni-ka_/-ni-na_/1 ,i am the ,nika_/ni1 ,i am the ,nika_/ni1 ,i am the ,nika_/ni1 man_/-i-d-o wig_/-i-wam win_/-di-ge_/-un4 ,i am going into the sacred lodge4 ,the speaker compares himself to the ,bear ,man_/ido1 and as such is represented at the entrance of the ,mid-e_/wigan4 ,illustration ,ni-ka_/-ni-na_/1 ni-ka_/-ni-na_/1 ni-ka_/-ni-na_/1 ,i am the ,nika_/ni1 ,i am the ,nika_/ni1 ,i am the ,nika_/ni1 ni-kan_/-gi-nun_/-da w'e-m7i-d7uk_/4 ,i suppose you hear me4 ,the lines from the ear denotes hearing2 the words are addressed to his auditors4 ,illustration ,wa_/1 he-wa_/-ke-wa ke-wa_/1 he-wa_/-ke-wa_/1 wa_/4 ,he said1 he said4 ,signifies that ,ki_/tshi ,man_/id-o1 who is seen with the voice lines issuing from the mouth1 and who promised the ,ani_/shina_/b-eg life1 that they might always live4 ,illustration ,rest4 ,a ceremonial smoke is now indulged in4 ,illustration ,we_/-shki-nun_/-do-ni-ne_/1 ke-nosh_/-ki-nun_/-do-ni-ne_/4 ,this is the first time you hear it4 ,the lines of hearing are again shown2 the words refer to the first time this is chanted as it is an intimation that the singer is to be advanced to the higher grade of the ,mid-e_/wiwin4 ,illustration ,hwe_/-na-ni-ka he-na_/1 he-n-o_/ mi-t-e_/-win-win_/ gi_/-ga-wa_/-pi-no-d-on_/4 ,you laugh1 you laugh at the grand medicine4 ,the arms are directed towards ,ki_/tshi ,man_/id-o1 the creator of the sacred rite2 the words refer to those who are ignorant of the ,mid-e_/wiwin and its teachings4 ,illustration ,nun-te_/-ma-ne_/1 h-e_/1 wi_/-na-nun_/-te-ma-ne_/ ki_/-pi-nan_/4 ,i hear1 but they hear it not4 ,the speaker intimates that he realizes the importance of the ,mid-e_/ rite1 but the uninitiated do not4 ,illustration ,pe_/-ne-s7ui_/-a ke_/-ke-kwi_/-yan4 ,i am sitting like a sparrow-hawk4 ,the singer is sitting upright1 and is watchful1 like a hawk watching for its prey4 ,he is ready to observe1 and to acquire1 everything that may transpire in the ,mid-e_/ structure4 ,upon the conclusion of the chant1 the assembled ,mid-e_/ smoke and review the manner of procedure for the morrow's ceremony1 and when these details have been settled they disperse1 to return to their wig_/iwams1 or to visit ,mid-e_/ who may have come from distant settlements4 ,early on the day of his initiation the candidate returns to the sudatory to await the coming of his preceptor4 ,the gifts of tobacco are divided into parcels which may thus be easily distributed at the proper time1 and as soon as the officiating priests have arrived1 and seated themselves1 the candidate produces some tobacco of which all present take a pipeful1 when a ceremonial smoke-offering is made to ,ki_/tshi ,man_/id-o4 ,the candidate then takes his mid-e_/ drum and sings a song of his own composition1 or one which he may have purchased from his preceptor1 or some ,mid-e_/ priest4 ,the following is a reproduction of an old mnemonic song which the owner1 ,sikas_/sig7e1 had received from his father who in turn had obtained it at ,la ,pointe1 ,wisconsin1 about the year #ahjj4 ,the words are archaic to a great extent1 and they furthermore differ from the modern language on account of the manner in which they are pronounced in chanting1 which peculiarity has been faithfully followed below4 ,the pictographic characters are reproduced in ,pl4 ,,xvi1 ,b4 ,as usual1 the several lines are sung ad libitum1 repetition depending entirely upon the feelings of the singer4 ,illustration ,hin_/-to-na-ga-ne_/ o-sa-ga-tsh-i_/-w-ed o-do_/-zhi-t-on_/4 ,the sun is coming up1 that makes my dish4 ,the dish signifies the feast to be made by the singer4 ,the zigzag lines across the dish denote the sacred character of the feast4 ,the upper lines are the arm holding the vessel4 ,illustration ,man_/-i-d-o i_/-ya-n-e_/1 ish_/-ko-te_/-wi-wa_/-we-yan_/4 ,my spirit is on fire4 ,the horizontal lines across the leg signify magic power of traversing space4 ,the short lines below the foot denote flames1 i4e41 magic influence obtained by swiftness of communication with the man_/id-os4 ,illustration ,ko_/tshi-ha-ya-n-e_/1 n-e_/1 ish_/-ki-to_/-ya-ni_/1 nin-do_/-we-h-e_/1 wi_/-a-we-yan_/4 ,i want to try you1 ,i am of fire4 ,the zigzag lines diverging from the mouth signify voice1 singing2 the apex upon the head superior knowledge1 by means of which the singer wishes to try his ,mid-e_/ sack upon his hearer1 to give evidence of the power of his influence4 ,illustration ,a pause4 ,ceremonial smoking is indulged in1 after which the chant is continued4 ,illustration ,ni-m-i_/-ga-sim_/-ma man_/-i-d-o1 sa-ko_/-tshi-na_/4 ,my m-i_/gis spirit1 that is why ,i am stronger than you4 ,the three spots denote the three times the singer has received the m-i_/gis by being shot2 it is because this spirit is within him that he is more powerful than those upon the outside of the wigiwam who hear him4 ,illustration ,m-i_/-ga-ye_/-nin en_/-dy-an1 ya_/1 h-o_/1 ya_/1 man_/-i-d-o_/-ya4 ,that is the way ,i feel1 spirit4 ,the speaker is filled with joy at his power1 the m-i_/gis within him1 shown by the spot upon the body1 making him confident4 ,illustration ,ya-g-o_/-sha-h-i_/1 na_/1 ha_/1 ha_/1 ,ya-g-o_/-sha-hi_/1 man_/-i-d-o-w-i_/-y7in4 ,i am stronger than you1 spirit that you are4 ,he feels more powerful1 from having received three times the m-i_/gis1 than the evil spirit who antagonizes his progress in advancement4 ,upon the completion of this preliminary by the candidate1 the priests emerge from the wig_/iwam and fall in line according to their official status1 when the candidate and preceptor gather up the parcels of tobacco and place themselves at the head of the column and start toward the eastern entrance of the ,mid-e_/wigan4 ,as they approach the lone post1 or board1 the candidate halts1 when the priests continue to chant and drum upon the ,mid-e_/ drum4 ,the chief ,mid-e_/ then advances to the board and peeps through the orifice near the top to view malevolent man_/id-os occupying the interior1 who are antagonistic to the entrance of a stranger4 ,this spot is assumed to represent the resting place or nest1 from which the ,bear ,man_/id-o viewed the evil spirits during the time of his initiation by the ,otter4 ,the evil spirits within are crouching upon the floor1 one behind the other and facing the east1 the first being ,mi-shi_/-bi-shi_/--the panther2 the second1 ,me-shi_/-k7e--the turtle2 the third1 kwin_/-go-a_/-g7i--the big wolverine2 the fourth1 wa_/-g7ush--the fox2 the fifth1 ma-in_/-g7un--the wolf2 and the sixth1 ma-kwa_/--the bear4 ,they are the ones who endeavor to counteract or destroy the good wrought by the rites of the ,mid-e_/wiwin1 and only by the aid of the good man_/id-os can they be driven from the ,mid-e_/wigan so as to permit a candidate to enter and receive the benefits of the degree4 ,the second ,mid-e_/ then views the group of malevolent beings1 after which the third1 and lastly the fourth priest looks through the orifice4 ,they then advise the presentation by the candidate of tobacco at that point to invoke the best efforts of the ,mid-e_/ ,man_/id-os in his behalf4 ,it is asserted that all of the malevolent man_/id-os who occupied and surrounded the preceding degree structures have now assembled about this fourth degree of the ,mid-e_/wigan to make a final effort against the admission and advancement of the candidate3 therefore he impersonates the good ,bear ,man_/id-o1 and is obliged to follow a similar course in approaching from his present position the entrance of the structure4 ,upon hands and knees he slowly crawls toward the main entrance1 when a wailing voice is heard in the east which sounds like the word h-an_/1 prolonged in a monotone4 ,this is ge_/-gi-si_/-bi-ga_/-ne-dat man_/id-o4 ,his bones are heard rattling as he approaches2 he wields his bow and arrow2 his long hair streaming in the air1 and his body1 covered with m-i_/gis shells from the salt sea1 from which he has emerged to aid in the expulsion of the opposing spirits4 ,this being the information given to the candidate he assumes and personates the character of the man_/id-o referred to1 and being given a bow and four arrows1 and under the guidance of his preceptor1 he proceeds toward the main entrance of the structure while the officiating priests enter and station themselves within the door facing the west4 ,the preceptor carries the remaining parcels of tobacco1 and when the candidate arrives near the door he makes four movements with his bow and arrow toward the interior1 as if shooting1 the last time sending an arrow within1 upon which the grinning spirits are forced to retreat toward the other end of the inclosure4 ,the candidate then rushes in at the main entrance1 and upon emerging at the south suddenly turns and again employs his bow and arrow four times toward the crowd of evil man_/id-os1 who have rushed toward him during the interval that he was within4 ,at the last gesture of shooting into the inclosure1 he sends forward an arrow1 deposits a parcel of tobacco and crouches to rest at the so-called bear's nest4 ,during this period of repose the ,mid-e_/ priests continue to drum and sing4 ,then the candidate approaches the southern door again1 on all fours1 and the moment he arrives there he rises and is hurried through the inclosure to emerge at the west1 where he turns suddenly1 and imitating the manner of shooting arrows into the group of angry man_/id-os within1 he at the fourth movement lets fly an arrow and gets down into the western bear's nest4 ,after a short interval he again approaches the door1 crawling forward on his hands and knees until he reaches the entrance1 where he leaves a present of tobacco and is hastened through the inclosure to emerge at the northern door1 where he again turns suddenly upon the angry spirits1 and after making threatening movements toward them1 at the fourth menace he sends an arrow among them4 ,the spirits are now greatly annoyed by the magic power possessed by the candidate and the assistance rendered by the ,mid-e_/ ,man_/id-os1 so that they are compelled to seek safety in flight4 ,the candidate is resting in the northern bear's nest1 and as he again crawls toward the ,mid-e_/wigan1 on hands and knees1 he deposits another gift of a parcel of tobacco1 then rises and is hurried through the interior to emerge at the entrance door1 where he turns around1 and seeing but a few angry man_/id-os remaining1 he takes his last arrow and aiming it at them makes four threatening gestures toward them1 at the last sending the arrow into the structure1 which puts to flight all opposition on the part of this host of man_/id-os4 ,the path is now clear1 and after he deposits another gift of tobacco at the door he is led within1 and the preceptor receives the bow and deposits it with the remaining tobacco upon the pile of blankets and robes that have by this time been removed from the rafters and laid upon the ground midway between the sacred ,mid-e_/ stone and the first ,mid-e_/ post4 ,the chief ,mid-e_/ priest then takes charge of the candidate1 saying3 ,mi_/-a-shi_/-gwa wi-ka_/-we-a_/-kwa-m7us-sin_/-n7uk4 ,now is the time to take the path that has no end ,m-i_/-a-shi_/-gwa wi-kan_/-do-we-an_/ ,now is the time ,i shall inform you of mi_/-ga--i_/-zhid wen_/- dzhi-bi-ma_/-dis4 that which ,i was told the reason ,i live4 ,to this the second ,mid-e_/ priest remarks to the candidate1 ,wa_/-shi-gan_/-do-we-an_/ mi-gai_/-i-n7ok_/ wa_/-ka-no_/-shi-dzin--which freely translated signifies3 ,the reason ,i now advise you is that you may heed him when he speaks to you4 ,the candidate is then led around the interior of the inclosure1 the assistant ,mid-e_/ fall in line of march and are followed by all the others present1 excepting the musicians4 ,during the circuit1 which is performed slowly1 the chief ,mid-e_/ drums upon the ,mid-e_/ drum and chants4 ,the following1 reproduced from the original1 on ,pl4 ,,xvii1 ,b1 consists of a number of archaic words1 some of which are furthermore different from the spoken language on account of their being chanted1 and meaningless syllables introduced to prolong certain accentuated notes4 ,each line and stanza may be repeated ad libitum4 ,illustration ,man_/-i-d-o1 h-e_/1 n-e_/-y-e_/1 man_/-i-d-o1 h-e_/1 n-e_/1 y-e_/1 -en_/-da-na_/-bi-y7en wen_/-d-o-bi_/-y7en4 ,a spirit1 a spirit1 you who sit there1 who sit there4 ,the singer makes a spirit of the candidate by thus giving him new life1 by again shooting into his body the sacred m-igis4 ,the disk is the dish for feast of spirits in the dzhibai_/ mid-e_/wigan--,ghost ,lodge1 the arms reaching towards it denoting the spirits who take food therefrom4 ,the signification is that the candidate will be enabled to invoke and commune with the spirits of departed ,mid-e_/1 and to learn of hidden powers4 ,illustration ,he_/-ha-wa_/-ni1 y-e_/1 he_/-ha-wa_/-ni1 y-e_/1 na_/-bi-nesh_/-ga-na_/-bi1 h-i_/1 h-e_/4 ,these words were chanted1 while the following are those as spoken1 apart from the music4 ,a-wan_/--o-de_/-no-w7in n-i_/-bi-d7esh_/-ka-w7in un_/-de-no_/-w7in4 ,the fog wind goes from place to place whence the wind blows4 ,the reason of the representation of a human form was not satisfactorily explained4 ,the preceptor felt confident1 however1 that it signified a man_/-id-o who controls the fog1 one different from one of the a-na_/-mi-ki_/1 or ,thunderers1 who would be shown by the figure of an eagle1 or a hawk1 when it would also denote the thunder1 and perhaps lightning1 neither of which occurs in connection with the fog4 ,illustration ,rest4 ,illustration ,man_/-i-d-o_/-we ni_/-mi-nan_/ ku-ni_/-ne man-to_/-ke ni_/-mi-ne_/4 ,i who acknowledge you to be a spirit1 and am dying4 ,the figure is an outline of the ,mid-e_/wigan with the sacred ,mid-e_/ stone indicated within1 as also another spot to signify the place occupied by a sick person4 ,the waving lines above and beneath the oblong square are magic lines1 and indicate magic or supernatural power4 ,the singer compares the candidate to a sick man who is seeking life by having shot into his body the m-i_/gis4 ,illustration ,ga-kwe_/-in-nan_/ tshi-ha_/-g7e-na_/ ma-kwa_/ ni-go_/-tshi-ni_/4 ,i am trying you who are the bear4 ,the ,mid-e_/ who is chanting is shown in the figure2 his eyes are looking into the candidate's heart4 ,the lines from the mouth are also shown as denoting speech1 directed to his hearer4 ,the horns are a representation of the manner of indicating superior powers4 ,illustration ,p7i-n-e_/-si ka_/-ka-g-i_/-wai-yan_/ wen_/-dzhi man_/-i-d-o_/wid4 ,the bird1 the crow bird's skin is the reason why ,i am a spirit4 ,although the crow is mentioned1 the ,thunder-bird 7eagle7 is delineated4 ,the signification of the phrase is1 that the speaker is equal in power to a man_/id-o1 at the time of using the ,mid-e_/ sack--which is of such a skin4 ,illustration ,tshin-gwe_/-wi-he_/-na n-e_/1 kan_/1 tshi-wa_/-ba-ku-n-et_/4 ,the sound of the ,thunder is the white bear of fire4 ,the head is1 in this instance1 symbolical of the white bear man_/id-o2 the short lines below it denoting flame radiating from the body1 the eyes also looking with penetrating gaze1 as indicated by the double waving lines from each eye4 ,the white bear man_/id-o is one of the most powerful man_/id-os1 and is so recognized4 ,by the time this chant is completed the head of the procession reaches the point of departure1 just within the eastern door1 and all of the members return to their seats1 only the four officiating ,mid-e_/ remaining with the candidate and his preceptor4 ,to search further that no malevolent man_/id-os may remain lurking within the ,mid-e_/wigan1 the chief priests lead the candidate in a zigzag manner to the western door1 and back again to the east4 ,in this way the path leads past the side of the ,mid-e_/ stone1 then right oblique to the north of the heap of presents1 thence left oblique to the south of the first-degree post1 then passing the second on the north1 and so on until the last post is reached1 around which the course continues1 and back in a similar serpentine manner to the eastern door4 ,the candidate is then led to the blankets1 upon which he seats himself1 the four officiating priests placing themselves before him1 the preceptor standing back near the first of the four degree posts4 ,the ,mid-e_/ priest of the fourth rank or place in order of precedence approaches the kneeling candidate and in a manner similar to that which has already been described shoots into his breast the m-i_/gis2 the third1 second and first ,mid-e_/ follow in like manner1 the last named alone shooting his m-i_/gis into the candidate's forehead1 upon which he falls forward1 spits out a m-i_/gis shell which he had previously secreted in his mouth1 and upon the priests rubbing upon his back and limbs their ,mid-e_/ sacks he recovers and resumes his sitting posture4 ,the officiating priests retire to either side of the inclosure to find seats1 when the newly received member arises and with the assistance of the preceptor distributes the remaining parcels of tobacco1 and lastly the blankets1 robes1 and other gifts4 ,he then begins at the southeastern angle of the inclosure to return thanks for admission1 places both hands upon the first person1 and as he moves them downward over his hair says3 ,mi-gw7etsh_/ ga-o_/-shi-t-o_/-7in bi-ma_/-d7i-s7i-win--,thanks1 for giving to me life4 ,the ,mid-e_/ addressed bows his head and responds1 hau_/1 -en_/1--yes when the newly admitted member steps back one pace1 clasps his hands and inclines his head to the front4 ,this movement is continued until all present have been thanked1 after which he takes a seat in the southeastern corner of the inclosure4 ,a curious ceremony then takes place in which all the ,mid-e_/ on one side of the inclosure arise and approach those upon the other1 each grasping his ,mid-e_/ sack and selecting a victim pretends to shoot into his body the m-i_/gis1 whereupon the ,mid-e_/ so shot falls over1 and after a brief attack of gagging and retching pretends to gain relief by spitting out of his mouth a m-i_/gis shell4 ,this is held upon the left palm1 and as the opposing party retreat to their seats1 the side which has just been subjected to the attack moves rapidly around among one another as if dancing1 but simply giving rapid utterance to the word h7o_/1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 h7o_/1 and showing the m-i_/gis to everybody present1 after which they place the flat hands quickly to the mouth and pretend again to swallow their respective shells4 ,the members of this party then similarly attack their opponents1 who submit to similar treatment and go through like movements in exhibiting the m-i_/gis1 which they again swallow4 ,when quiet has been restored1 and after a ceremonial smoke has been indulged in1 the candidate sings1 or chants1 the production being either his own composition or that of some other person from whom it has been purchased4 ,the chant presented herewith was obtained from ,sikas_/sig7e1 who had received it in turn from his father when the latter was chief priest of the ,mid-e_/wiwin at ,mille ,lacs1 ,minnesota4 ,the pictographic characters are reproduced on ,pl4 ,,xvii1 ,a1 and the musical notation1 which is also presented1 was obtained during the period of my preliminary instruction4 ,the phraseology of the chant1 of which each line and verse is repeated ad libitum as the singer may be inspired1 is as follows3 ,illustration ,do-na_/-ga-n-i_/1 ,na_/-wa-kwe_/ in-do_/-shi-t-on_/1 do-na_/-ga-n-i_/4 ,my dish1 ,at noon ,i make it1 my dish4 ,the singer refers to the feast which he gives to the ,mid-e_/ for admitting him into the ,mid-e_/wiwin4 ,music3 #bffa ,do-na-ga-ni1 ,do-na-ga-ni1 ,do-na-ga-ni1 ,do-na-ga-ni1 ,do-na-ga-ni1 ,do-na-ga-ni2 ,na-_/kwa-w-e_/1 ,in-do-shi-t-on ,donagani1 ,donaga-ni1 ,do-na-ga-ni1 ,do-na-ga-ni1 ,do-na-ga-ni1 ,do-na-ga-ni4 ,illustration3 ,plate ,,xvii4 ,mnemonic ,songs4 ,illustration ,man_/--i-d-o_/ i-yan-n-i_/1 ,esh-ko_/-te nin_/-do-we_/-yo-w7in_/1 ,i am such a spirit1 ,my body is made of fire4 ,his power reaches to the sky1 i4e41 he has power to invoke the aid of ,ki_/tshi ,man_/id-o4 ,the four degrees which he has received are indicated by the four short lines at the tip of the hand4 ,music3 #bfga ,ma_/ni-d-o-i-ya-ni1 ,ma_/ni-d-o-i-ya-ni1 ,ma_/ni-d-o-i-ya-ni1 ,ma_/ni-d-o-i-ya- ni1 ,ma_/ni-d-o-i-ya-ni2 ,esh_/ko-te nin-do we-yo-win1 ,manid-oiya-ni1 ,ma_/ni-d-o-i-ya-ni1 ,ma_/ni-d-o-i-ya-ni1 ,ma_/ni-d-o-i-ya-ni4 ,illustration ,k7o_/-tshi-hai_/-o-n-i_/1 ,esh-ko_/-te wa-ni_/-y-o4 ,i have tried it1 ,my body is of fire4 ,he likens himself to the ,bear ,man_/id-o1 and has like power by virtue of his m-i_/gis1 which is shown below the lines running downward from the mouth4 ,he is represented as standing in the ,mid-e_/wigan--where his feet rest4 ,music3 #bfgb ,ko_/tshi-hai_/o-ni1 ,ko_/tshi-hai_/o-ni1 ,ko_/tshi-hai_/o-ni1 ,ko_/tshihai_/oni1 ,ko_/tshi-hai_/o-ni1 ,ko_/tshi-hai_/o-ni1 ,ko_/tshi-hai_/o-ni1 ,ko_/tshi-hai_/o-ni1 ,esh_/kote_/wani_/yo1 ,ko_/tshihaioni4 ,ko_/tshihai_/oni1 ,kotshihaioni1 h7e_/-o1 h7e_/-o4 ,illustration ,pause4 ,an offering of smoke is made to ,ki_/tshi ,man_/id-o4 ,illustration ,ni-m-i_/-gi-s7im_/ man_/-i-d-o_/-we1 hw-e_/1 h-e_/1 ,sha_/-go-dzh7i_/-hi-na_/4 ,my m-i_/gis spirit1 ,i overpower death with4 ,his body is covered with m-i_/gis as shown by the short lines radiating from the sides1 and by this power he is enabled to overcome death4 ,music3 #bfha ,nimegasi mani d-o-w-e1 hw-e1 h-e1 ,nimegasi mani d-o- w-e1 hw-e1 h-e1 ,shagodzhihinani-mega-si1 ,manido-w-e1 hw-e1 h-e4 ,ni-me-ga-si-ma-ni-d-o-w-e1 hw-e1 h-e4 ,illustration ,ni_/-ka-ni_/ nin-man_/-e-d-o_/-we-ya_/4 ,ya_/-ho-ya_/ man_/-i-d-o_/-wa nin-da_/-ho-ha_/4 ,that is the way with me1 spirit that ,i am4 ,the hand shows how he casts the m-i_/gis forward into the person requiring life4 ,he has fourfold power1 i4e41 he has received the m-i_/gis four times himself and is thus enabled to infuse into the person requiring it4 ,music3 #bfhb ,ni_/-ga-ne_/ nin ma_/ni-d-o_/we ya ,ni_/-ga-ne_/ nin ma_/ni-d-o_/we ya1 ,ya_/ho-ya_/ ma_/nid-o-we1 ,nin_/doh-oha ni_/gane1 ma_/ni-d-o-we1 ya1 h-e4 ,illustration -,e-kotsh_/-i-na_/-ha1 -,e-kotsh_/-ha man_/-i-d-o_/ hwe-do_/-w-i4 ,i hang it1 ,i hang up the ,spirit sack4 ,after using his ,mid-e_/ sack he hangs it against the wall of the ,mid-e_/wigan1 as is usually done during the ceremonial of initiation4 ,music3 #bfia ,e-ko_/tshi-na-ha1 ,e-ko_/tshi-na-ha1 ,e-ko_/tshi-na-ha1 ,e-ko_/-tshi-na-ha1 ,e-ko_/-tshi-na-ha1 ,e-ki_/-tshi-ma_/-ni-d-o_/ hwe-do-wi1 ,e-ko_/tshi-na-ha1 ,e-ko_/tshi-na-ha1 ,e-ko_/tshi-na-ha1 h7e_/a4 ,illustration ,he_/-a-wi-non_/-dam-a_/-ni1 ,man_/-i-d-o_/ mi-de_/-wi-he_/ ne_/-ma-da_/-wi-dzig_/4 ,let them hear1 ,mid-e_/ spirit1 those who are sitting around4 ,he invokes ,ki_/tshi ,man_/id-o to make his auditors understand his power4 ,music3 #bfib ,he-a-wi-non_/-da-ma-ni h-e1 ,he-a-wi-nonda-ma-ni h-e2 ,he_/-a-wi-non-da-ma-ni h-e1 ,he_/-a-wi-non-da-ma-ni h-e2 ,manidomid-ewi h-e1 ,nemadawi dzhig1 ,heawinondamani h-e1 h-e1 h-e4 ,illustration ,he_/-a-we-na_/ ni_/-we-d-o_/1 ,man_/-i-d-o_/ we-a-n-i_/ ,ni_/-ka-n-a_/ ni_/-na-n-a_/4 ,he who is sleeping1 ,the ,spirit1 ,i bring him1 a kinsman4 ,in the employment of his powers he resorts to the help of ,ki_/tshi ,man_/id-o--his kinsman or ,mid-e_/ colleague4 ,music3 #bgja ,he-a-we-na-ne-we-d-o1 h-o1 ,he-a-we-na-ne-we-d-o1 h-o1 ,he-a-we-na-ne-we-d-o1 h-o1 ,he-a-we-na-ne-we-d-o1 h-o2 ,ma_/-ni-d-o-we-a-ni ni-ka-na ni-ka-na1 h-o1 h-o4 ,illustration ,man_/-i-d-o_/ we-a-n-i_/ ,esh-ke_/-ta we_/-a-n7i_/ man_/-i-d-o_/ we_/-a-n7i_/4 ,i am a spirit1 ,fire is my spirit body4 ,the hand reaches to the earth to grasp fire1 showing his ability to do so without injury and illustrating in this manner his supernatural power4 ,music3 #bgjb ,ma_/ni-d-o_/wi-a-ni h-e1 ,ma_/ni-d-o_/wi-a-ni h-e1 ,ma_/-ni-d-o_/-wi-a-ni h-e1 ,ma_/-ni-d-o_/-wi-a-ni h-e1 ,ma_/-ni-d-o_/wi-a-ni h-e2 ,esh_/kato_/weani h-e1 ,ma_/nid-o_/wiani h-e1 ,ma_/nid-o_/wia-ni h-e4 ,illustration ,ai-ya_/-swa-k7it-te_/1 h-e_/1 he_/1 ,he_/--a_/ se-w-i_/-kit-te_/1 h-e_/1 h-e_/ ,na-se_/-ma-g7ot_/ nin-d-e_/4 ,it is leaning1 ,my heart breathes4 ,the phrase refers to the m-i_/gis within his heart4 ,the short radiating lines indicate the magic power of the shell4 ,music3 #bgaa ,he_/-a-si-wi-kit-te h-e1 ,he_/-a-si-wi-kit-te h-e1 ,he_/a-si-wikit-te h-e1 ,he_/a-si-wi-kit-te h-e1 ,na_/simagot nin_/de h-e1 ,he_/-a-si-wi-kit-te h-e1 ,he_/-a-si-wi-kit-te h-e1 ,he_/-a-si-wi-kit-te h-e_/1 ,he_/a-si-wi-kitte h-e4 ,illustration ,rest1 or pause1 after which dancing accompanies the remainder of the song4 ,illustration ,ni-ka_/-nin-ko_/-tshi_/-ha ni_/-ka-na ,ni-ka_/-na-nin-ko_/-tshi-ha4 ,mid-e_/ friends1 ,i am trying1 ,mid-e_/ friends1 ,mid-e_/ friends1 ,i am trying4 ,his hand and arm crossed by lines to denote magic power1 in reaching to grasp more than four degrees have given him2 he has in view a fifth1 or its equivalent4 ,music3 #bgab ,ni_/-ka-ni ko_/tshiha ,ni_/ka-ni ha1 ,ni_/-ka-ni ko_/tshini ,ni_/-ka-ni ha1 ,ni_/-ka-ni ko_/-tshi-ha ,ni_/-ka-ni ha4 ,illustration ,hi_/-ne-na-wa_/ ni-be_/-i-d-on_/ ni-di_/-na4 ,i hold that which ,i brought1 and told him4 ,the singer is holding the m-i_/gis and refers to his having its power1 which he desires ,ki_/tshi ,man_/id-o to augment4 ,music3 #bgba ,he-ne-na-wa-ni-bei-d-on1 ,he-ne-na-wa-ni-bei-d-on1 ,he-ne-na-wa-ni-bei-d-on1 ,he-ne-na-wa-ni-bei-d-on4 ,illustration ,ye_/-we-ni_/-mi-d-e_/1 hwa_/1 da_/1 ,ke-wa_/-shi-mi-d-e_/1 h7i-a1 hw-e_/1 ,ye_/-we-ni_/-mi-d-e8 ,who is this grand ,mid-e_/8 ,you have not much grand medicine4 ,who is the ,mid-e_/8 ,the first line1 when used with the music1 is a_/-we-nin-o_/-au-mid-e_/4 ,the whole phrase refers to boasters1 who have not received the proper initiations which they profess4 ,the figure is covered with m-i_/gis shells1 as shown by the short lines attached to the body4 ,music3 #bgbb ,ye-we-ni-mi-d-e hwa1 da4 ,ke-wa-shi-mi-d-e h7ia1 hw-e1 ,ye-we-ni-mi-d-e hwa1 da4 ,ke-wa-shi-mi-d-e h7ia1 hwe4 ,ye-we-ni-mi-d-e1 ,ye-we-ni-mi-d-e hwa1 da4 ,illustration ,nai_/-a-na-wi_/ na-ma_/1 ha_/1 ,wa-na_/-he-ne-ni-wa_/1 ha_/1 ,o_/-ta-be-we-ni_/1 m-e_/1 h-e_/4 ,i can not reach it1 ,only when ,i go round the ,mide_/wigan2 ,i can not reach it from where ,i sit4 ,the m-i_/gis attached to the arrow signifies its swift and certain power and effect4 ,the first line of the phrase1 when spoken1 is nin-na_/-na-wi-nan_/4 ,music3 #bgca ,nai-a-na-wi-na-ma ha1 ,nai-a-na-wi-na-ma ha1 ,nai-a-na-wi-na-ma ha1 ,nai-a-na-wi-na-ma ha1 ,wa-na-he-ne-ni-wa ha1 ,o-ta-be-we-ni-me ha4 ,illustration ,ai-y-a_/ ha_/-na-wi_/-na-ma_/4 ,i can not strike him4 ,the speaker is weeping because he can not see immediate prospects for further advancement in the acquisition of power4 ,the broken ring upon his breast is the place upon which he was shot with the m-i_/gis4 ,music3 #bgcb ,ai-ya-ha-na-wi-na-ma1 ,ai-ya-ha-na-wi-na-ma1 ,ai-ya-ha-na-wi-na-ma1 ,ai-ya-ha-na-wi-na--ma1 h7e-o1 h7e-o1 h7e-o4 ,the following musical notation presents accurately the range of notes employed by the preceptor4 ,the peculiarity of ,mid-e_/ songs lies in the fact that each person has his own individual series of notes which correspond to the number of syllables in the phrase and add thereto meaningless words to prolong the effect4 ,when a song is taught1 the words are the chief and most important part1 the musical rendering of a second person may be so different from that of the person from whom he learns it as to be unrecognizable without the words4 ,another fact which often presents itself is the absence of time and measure1 which prevents any reduction to notation by full bars2 e4g41 one or two bars may appear to consist of four quarter notes or a sufficient number of quarters and eighths to complete such bars1 but the succeeding one may consist of an additional quarter1 or perhaps two1 thus destroying all semblance of rythmic continuity4 ,this peculiarity is not so common in dancing music1 in which the instruments of percussion are employed to assist regularity and to accord with the steps made by the dancers1 or vice versa4 ,in some of the songs presented in this paper the bars have been omitted for the reasons presented above4 ,the peculiarity of the songs as rendered by the preceptor is thus more plainly indicated4 ,when the chant is ended the ushers1 who are appointed by the chief ,mid-e_/1 leave the inclosure to bring in the vessels of food4 ,this is furnished by the newly elected member and is prepared by his female relatives and friends4 ,the kettles and dishes of food are borne around four times1 so that each one present may have the opportunity of eating sufficiently4 ,smoking and conversation relating to the ,mid-e_/wiwin may then be continued until toward sunset1 when1 upon an intimation from the chief ,mid-e_/1 the members quietly retire1 leaving the structure by the western door4 ,all personal property is removed1 and upon the following day everybody departs4 ,,descriptive ,,notes4 ,the amount of influence wielded by ,mid-e_/ generally1 and particularly such as have received four degrees1 is beyond belief4 ,the rite of the ,mid-e_/wiwin is deemed equivalent to a religion--as that term is commonly understood by intelligent people--and is believed to elevate such a ,mid-e_/ to the nearest possible approach to the reputed character of ,mi_/nab-o_/zho1 and to place within his reach the supernatural power of invoking and communing with ,ki_/tshi ,man_/id-o himself4 ,by reference to ,pl4 ,,iii1 ,a1 ,no4 #ih1 it will be observed that the human figure is specially marked with very pronounced indications of m-i_/gis spots upon the head1 the extremities1 and more particularly the breast4 ,these are placed where the m-igis was shot into the ,mid-e_/1 and the functions of the several parts are therefore believed to be greatly augmented4 ,all the spots are united by a line to denote unity and harmony of action in the exercise of power4 ,the m-i_/gis1 typical of the fourth degree1 consists of small pieces of deer horn1 covered with red paint on one end and green upon the other4 ,sometimes but one color is employed for the entire object4 ,the form is shown on ,pl4 ,,xi1 ,no4 #f4 ,no4 #b1 upon the same plate1 represents a shell1 used as a m-i_/gis1 observed at ,white ,earth4 ,figs4 #e-aa1 on ,pl4 ,,xv1 present several forms of painting mid-e_/ posts1 as practiced by the several societies in ,minnesota4 ,each society claims to preserve the ancient method4 ,the cross1 shown in ,no4 #g1 bears the typical colors--red and green--upon the upper half1 while the lower post is square and colored white on the east1 green on the south1 red on the west1 and black on the north4 ,the ,mid-e_/ explain the signification of the colors as follows3 ,white represents the east1 the source of light and the direction from which the sacred m-i_/gis came2 green1 sha_/man-o the southern one1 refers to the source of the rains1 the direction from which the ,thunderers come in the spring1 they who revivify the earth2 red refers to the land of the setting sun1 the abode of the shadows or the dead2 and north being black1 because that is the direction from which come cold1 hunger1 and disease4 ,the words of the ,mid-e_/ priest alluding to the path that has no end refer to the future course and conduct of the candidate for the last degree1 as well as to the possibility of attaining unlimited powers in magic1 and is pictorially designated upon the chart on ,pl4 ,,iii1 ,a1 at ,no4 #ii4 ,the path is devious and beset with temptations1 but by strict adherence to the principles of the ,mid-e_/wiwin the ,mid-e_/ may reach the goal and become the superior of his confreres1 designated ,mi-ni_/-si-n-o_/-shkwe1 he who lives on the island4 ,a ,mid-e_/-,wab7en-o_/ of this degree is dreaded on account of his extraordinary power of inflicting injury1 causing misfortune1 etc41 and most remarkable tales are extant concerning his astounding performances with fire4 ,the following performance is said to have occurred at ,white ,earth1 ,minnesota1 in the presence of a large gathering of ,indians and mixed bloods4 ,two small wig_/iwams were erected1 about #ej paces from each other1 and after the ,wab7en-o_/ had crawled into one of them his disparagers built around each of them a continuous heap of brush and firewood1 which were then kindled4 ,when the blaze was at its height all became hushed for a moment1 and presently the ,wab7en-o_/ called to the crowd that he had transferred himself to the other wig_/iwam and immediately1 to their profound astonishment1 crawled forth unharmed4 ,this is but an example of the numerous and marvelous abilities with which the ,wab7en-o_/ of the higher grade is accredited4 ,the special pretensions claimed by the ,mid-e-,wab7en-o_/ have already been mentioned1 but an account of the properties and manner of using the love powder may here be appropriate4 ,this powder--the composition of which has been given--is generally used by the owner to accomplish results desired by the applicant4 ,it is carried in a small bag made of buckskin or cloth1 which the ,wab7en-o_/ carefully deposits within his ,mid-e_/ sack1 but which is transferred to another sack of like size and loaned to the applicant1 for a valuable consideration4 ,during a recent visit to one of the reservations in ,minnesota1 ,i had occasion to confer with a ,catholic missionary regarding some of the peculiar medical practices of the ,indians1 and the implements and other accessories employed in connection with their profession4 ,he related the following incident as having but a short time previously come under his own personal observation3 ,one of the members of his church1 a ,norwegian1 sixty-two years of age1 and a widower1 had for the last preceding year been considered by most of the residents as demented4 ,the missionary himself had observed his erratic and frequently irrational conduct1 and was impressed with the probable truth of the prevailing rumor4 ,one morning1 however1 as the missionary was seated in his study1 he was surprised to receive a very early call1 and upon invitation his visitor took a seat and explained the object of his visit4 ,he said that for the last year he had been so disturbed in his peace of mind that he now came to seek advice4 ,he was fully aware of the common report respecting his conduct1 but was utterly unable to control himself1 and attributed the cause of his unfortunate condition to an occurrence of the year before4 ,upon waking one morning his thoughts were unwillingly concentrated upon an ,indian woman with whom he had no personal acquaintance whatever1 and1 notwithstanding the absurdity of the impression1 he was unable to cast it aside4 ,after breakfast he was1 by some inexplicable influence1 compelled to call upon her1 and to introduce himself1 and although he expected to be able to avoid repeating the visit1 he never had sufficient control over himself to resist lurking in the vicinity of her habitation4 ,upon his return home after the first visit he discovered lying upon the floor under his bed1 a ,mid-e_/ sack which contained some small parcels with which he was unfamiliar1 but was afterward told that one of them consisted of love powder4 ,he stated that he had grown children1 and the idea of marrying again was out of the question1 not only on their account but because he was now too old4 ,the missionary reasoned with him and suggested a course of procedure1 the result of which had not been learned when the incident was related4 ,jugglery of another kind1 to which allusion has before been made1 is also attributed to the highest class of ,j7es_/sakk-id_/4 ,several years ago the following account was related to ,col4 ,garrick ,mallery1 ,u4,s4 ,army1 and myself1 and as ,col4 ,mallery subsequently read a paper before the ,anthropological ,society of ,washington1 ,district of ,columbia1 in which the account was mentioned1 ,i quote his words3 ,paul ,beaulieu1 an ,ojibwa of mixed blood1 present interpreter at ,white ,earth ,agency1 ,minnesota1 gave me his experience with a ,j7es_/sakk-id_/1 at ,leech ,lake1 ,minnesota1 about the year #aheh4 ,the reports of his wonderful performances had reached the agency1 and as ,beaulieu had no faith in jugglers1 he offered to wager #ajj1 a large sum1 then and there1 against goods of equal value1 that the juggler could not perform satisfactorily one of the tricks of his repertoire to be selected by him 7,beaulieu7 in the presence of himself and a committee of his friends4 ,the ,j7es_/sakkan_/--or ,j7es_/sakk-id_/ lodge--was then erected4 ,the framework of vertical poles1 inclined to the center1 was filled in with interlaced twigs covered with blankets and birch-bark from the ground to the top1 leaving an upper orifice of about a foot in diameter for the ingress and egress of spirits and the objects to be mentioned1 but not large enough for the passage of a man's body4 ,at one side of the lower wrapping a flap was left for the entrance of the ,j7es_/sakk-id_/4 ,a committee of twelve was selected to see that no communication was possible between the ,j7es_/sakk-id_/ and confederates4 ,these were reliable people1 one of them the ,episcopal clergyman of the reservation4 ,the spectators were several hundred in number1 but they stood off1 not being allowed to approach4 ,the ,j7es_/sakk-id_/ then removed his clothing1 until nothing remained but the breech-cloth4 ,beaulieu took a rope 7selected by himself for the purpose7 and first tied and knotted one end about the juggler's ankles2 his knees were then securely tied together1 next the wrists1 after which the arms were passed over the knees and a billet of wood passed through under the knees1 thus securing and keeping the arms down motionless4 ,the rope was then passed around the neck1 again and again1 each time tied and knotted1 so as to bring the face down upon the knees4 ,a flat river-stone1 of black color--which was the ,j7es_/sakk-id_/'s ma_/nid-o or amulet--was left lying upon his thighs4 ,the ,j7es_/sakk-id_/ was then carried to the lodge and placed inside upon a mat on the ground1 and the flap covering was restored so as to completely hide him from view4 ,immediately loud1 thumping noises were heard1 and the framework began to sway from side to side with great violence2 whereupon the clergyman remarked that this was the work of the ,evil ,one and 'it was no place for him1' so he left and did not see the end4 ,after a few minutes of violent movements and swayings of the lodge accompanied by loud inarticulate noises1 the motions gradually ceased when the voice of the juggler was heard1 telling ,beaulieu to go to the house of a friend1 near by1 and get the rope4 ,now1 ,beaulieu1 suspecting some joke was to be played upon him1 directed the committee to be very careful not to permit any one to approach while he went for the rope1 which he found at the place indicated1 still tied exactly as he had placed it about the neck and extremities of the ,j7es_/sakk-id_/4 ,he immediately returned1 laid it down before the spectators1 and requested of the ,j7es_/sakk-id_/ to be allowed to look at him1 which was granted1 but with the understanding that ,beaulieu was not to touch him4 ,when the covering was pulled aside1 the ,j7es_/sakk-id_/ sat within the lodge1 contentedly smoking his pipe1 with no other object in sight than the black stone m'anid-o4 ,beaulieu paid his wager of #ajj4 ,an exhibition of similar pretended powers1 also for a wager1 was announced a short time after1 at ,yellow ,medicine1 ,minnesota1 to be given in the presence of a number of ,army people1 but at the threat of the ,grand ,medicine ,man of the ,leech ,lake bands1 who probably objected to interference with his lucrative monopoly1 the event did not take place and bets were declared off4 ,col4 ,mallery obtained further information1 of a similar kind from various persons on the ,bad ,river ,reservation1 and at ,bayfield1 ,wisconsin4 ,all of these he considered to be mere variants of a class of performances which were reported by the colonists of ,new ,england and the first ,french missionaries in ,canada as early as #afac1 where the general designation of ,the ,sorcerers was applied to the whole body of ,indians on the ,ottawa ,river4 ,these reports1 it must be remembered1 however1 applied only to the numerous tribes of the ,algonkian linguistic family among which the alleged practices existed2 though neighboring tribes of other linguistic groups were no doubt familiar with them1 just as the ,winnebago1 ,omaha1 and other allied tribes1 profess to have ,medicine ,societies1 the secrets of which they claim to have obtained from tribes located east of their own habitat1 that practiced the peculiar ceremony of shooting small shells 7i4e41 the m-i_/gis of the ,ojibwa7 into the candidate4 ,in ,pl4 ,,xviii is shown a ,j7es_/sakk-id_/ extracting sickness by sucking through bone tubes4 ,illustration3 ,plate ,,xviii ,j7es_/akk-id_/ ,removing ,disease4 ,,dzhibai_/ ,,mid-,e_/,,wig,a,n1 ,,or ,,ghost ,,lodge4 ,a structure erected by ,indians for any purpose whatever1 is now generally designated a lodge1 in which sense the term is applied in connection with the word dzhibai_/--ghost1 or more appropriately shadow--in the above caption4 ,this lodge is constructed in a form similar to that of the ,mid-e_/wigan1 but its greatest diameter extends north and south instead of east and west4 ,further reference will be made to this in describing another method of conferring the initiation of the first degree of the ,mid-e_/wiwin4 ,this distinction is attained by first becoming a member of the so-called ,ghost ,society1 in the manner and for the reason following3 ,after the birth of a male child it is customary to invite the friends of the family to a feast1 designating at the same time a ,mid-e_/ to serve as godfather and to dedicate the child to some special pursuit in life4 ,the ,mid-e_/ is governed in his decision by visions1 and it thus sometimes happens that the child is dedicated to the ,grand ,medicine1 i4e41 he is to be prepared to enter the society of the ,mid-e_/4 ,in such a case the parents prepare him by procuring a good preceptor1 and gather together robes1 blankets1 and other gifts to be presented at initiation4 ,should this son die before the age of puberty1 before which period it is not customary to admit any one into the society1 the father paints his own face as before described1 viz1 red1 with a green stripe diagonally across the face from left to right1 as in ,pl4 ,,vi1 ,no4 #d1 or red with two short horizontal parallel bars in green upon the forehead as in ,pl4 ,,vi1 ,no4 #e1 and announces to the chief ,mid-e_/ priest his intention of becoming himself a member of the ,ghost ,society and his readiness to receive the first degree of the ,mid-e_/wiwin1 as a substitute for his deceased son4 ,other members of the mourner's family blacken the face1 as shown on ,pl4 ,,vii1 ,no4 #e4 ,in due time a council of ,mid-e_/ priests is called1 who visit the wig_/iwam of the mourner1 where they partake of a feast1 and the subject of initiation is discussed4 ,this wig_/iwam is situated south and east of the ,mid-e_/wigan1 as shown in ,fig4 #ce1 which illustration is a reproduction of a drawing made by ,sikas_/sig7e4 ,illustration3 ,fig4 #ce4--;,indian diagram of ghost lodge4 ,the following is an explanation of the several characters3 ,no4 #a represents the wig_/iwam of the mourner1 which has been erected in the vicinity of the ,mid-e_/wigan1 until after the ceremony of initiation4 ,no4 #b is the path supposed to be taken by the shadow 7spirit7 of the deceased2 it leads westward to the ,dzhibai_/ ,mid-e_/wigan2 literally1 shadow-spirit wig_/iwam4 ,no4 #c1 #d1 #e1 and #f1 designate the places where the spirit plucks the fruits referred to--respectively the strawberry1 the blueberry1 the ,june cherries1 and the plum4 ,no4 #g designates the form and location of the ,dzhihai_/ ,mid-e_/wigan4 ,the central spot is the place of the dish of food for ,dzhibai_/ ,man_/id-o--the good spirit--and the smaller spots around the interior of the inclosure are places for the deposit of dishes for the other ,mid-e_/ spirits who have left this earth4 ,no4 #h is the path which is taken by the candidate when going from his wig_/iwam to the ,mid-e_/wigan4 ,no4 #i indicates the place of the sweat-lodge1 resorted to at other periods of initiation4 ,no4 #aj is the ,mid-e_/wigan in which the ceremony is conducted at the proper time4 ,it is stated that in former times the ,ghost ,lodge was erected west of the location of the mourner's wig_/iwam1 but for a long time this practice has been discontinued4 ,the tradition relating to the ,spirit's progress is communicated orally1 while the dramatic representation is confined to placing the dishes of food in the ,mid-e_/wigan1 which is selected as a fitting and appropriate substitute during the night preceding the initiation4 ,this custom1 as it was practiced1 consisted of carrying from the mourner's wig_/iwam to the ,ghost ,lodge the dishes of food for the spirits of departed ,mid-e_/ to enjoy a feast1 during the time that the ,mid-e_/ priests were partaking of one4 ,a large dish was placed in the center of the structure by the mourner1 from which the supreme ,mid-e_/ spirit was to eat4 ,dishes are now carried to the ,mid-e_/wigan1 as stated above4 ,the chief officiating ,mid-e_/ then instructs the father of the deceased boy the manner in which he is to dress and proceed1 as symbolizing the course pursued by the spirit of the son on the way to the spirit world4 ,the instructions are carried out1 as far as possible1 with the exception of going to an imaginary ,ghost ,lodge1 as he proceeds only to the ,mid-e_/wigan and deposits the articles enumerated below4 ,he is told to take one pair of bear-skin moccasins1 one pair of wolf-skin1 and one pair of birds_/ skins1 in addition to those which he wears upon his feet2 these are to be carried to the structure in which the ,mid-e_/ spirits are feasting1 walking barefooted1 picking a strawberry from a plant on the right of the path and a blueberry from a bush on the left1 plucking ,june cherries from a tree on the right and plums on the left4 ,he is then to hasten toward the ,ghost ,lodge1 which is covered with m-i_/gis1 and to deposit the fruit and the moccasins2 these will be used by his son's spirit in traveling the road of the dead after the spirits have completed their feast and reception of him4 ,while the candidate is on his mission to the ,ghost ,lodge 7for the time being represented by the ,mid-e_/wigan7 the assemblage in the wig_/iwam chant the following for the mourner3 ,yan_/-i-ma-tsha_/1 yan_/-i-ma-tsha_/1 ha_/1 yan_/-i-ma-tsha_/ yan_/-i-ma-tsha_/ ha_/1 yu_/-te-no-win_/ g-e_/1 h-e_/ nin-de_/-so-ne_/--,i am going away1 ,i am going away1 ,i am going away1 to the village ,i walk--i4e41 the village of the dead4 ,the person who desires to receive initiation into the ,mid-e_/wigan1 under such circumstances1 impersonates ,minab-o_/zho1 as he is believed to have penetrated the country of the abode of shadows1 or ne_/-ba-g-i_/-zis--land of the sleeping sun4 ,he1 it is said1 did this to destroy the ,ghost ,gambler and to liberate the many victims who had fallen into his power4 ,to be enabled to traverse this dark and dismal path1 he borrowed of ,k7o-ko_/-k7o--o_/--the owl--his eyes1 and received also the services of w-e_/-we-t-e_/-si-w7ug--the firefly1 both of which were sent back to the earth upon the completion of his journey4 ,by referring to ,pl4 ,,iii1 ,a1 the reference to this myth will be observed as pictorially represented in ,nos4 #aaj to #aad4 ,no4 #aaj is the ,mid-e_/wigan from which the traveler has to visit the ,dzhibai_/ ,mid-e_/wigan 7,no4 #aab7 in the west4 ,no4 #aac1 represented as ,k7o-ko_/-k7o--o_/--the owl--whose eyes enabled ,m-i_/nab-o_/zho to follow the path of the dead 7,no4 #aad72 the owl skin ,mid-e_/ sack is also sometimes used by ,mid-e_/ priests who have received their first degree in this wise4 ,the ,v-shaped characters within the circle at ,no4 #aaa denote the presence of spirits at the ,ghost ,lodge1 to which reference has been made4 ,the presents which had been gathered as a gift or fee for the deceased are now produced and placed in order for transportation to the ,mid-e_/wigan1 early on the following morning4 ,the ,mid-e_/ priests then depart1 but on the next morning several of them make their appearance to assist in clearing the ,mid-e_/wigan of the dishes which had been left there over night1 and to carry thither the robes1 blankets1 and other presents1 and suspend them from the rafters4 ,upon their return to the candidate's wig_/iwam1 the ,mid-e_/ priests gather1 and after the candidate starts to lead the procession toward the ,mid-e_/wigan1 the priests fall in in single file1 and all move forward1 the ,mid-e_/ priests chanting the following words repeatedly1 viz3 ,ki-e_/-ne-kwo-ta_/ ki-e_/-ne-kwo-ta_/1 ha_/1 ha_/1 ha_/1 n-os e_/wi-e_/1 h-e_/1 ki_/-na-ka_/-ta-m7un_/ do-na_/-gan--,i also1 ,i also1 my father1 leave you my dish4 ,this is sung for the deceased1 who is supposed to bequeath to his father his dish1 or other articles the names of which are sometimes added4 ,the procession continues toward and into the ,mid-e_/wigan1 passing around the interior by the left side toward the west1 north1 and east to a point opposite the space usually reserved for the deposit of goods1 where the candidate turns to the right and stands in the middle of the inclosure1 where he now faces the ,mid-e_/ post in the west4 ,the members who had not joined the procession1 but who had been awaiting its arrival1 now resume their seats1 and those who accompanied the candidate also locate themselves as they desire1 when the officiating priests begin the ceremony as described in connection with the initiation for the first degree after the candidate has been turned over to the chief by the preceptor4 ,sometimes the mother of one who had been so dedicated to the ,mid-e_/wiwin is taken into that society1 particularly when the father is absent or dead4 ,,initiation ,,by ,,substitution4 ,it sometimes happens that a sick person can not be successfully treated by the ,mid-e_/1 especially in the wig_/iwam of the patient1 when it becomes necessary for the latter to be carried to the ,mid-e_/wigan and the services of the society to be held4 ,this course is particularly followed when the sick person or the family can furnish a fee equivalent to the gift required for initiation under ordinary circumstances4 ,it is believed1 under such conditions1 that the evil man_/id-os can be expelled from the body only in the sacred structure1 at which place alone the presence of ,ki_/tshi ,man_/id-o may be felt1 after invocation1 and in return for his aid in prolonging the life of the patient the latter promises his future existence to be devoted to the practice and teachings of the ,mid-e_/wiwin4 ,before proceeding further1 however1 it is necessary to describe the method pursued by the ,mid-e_/ priest4 ,the first administrations may consist of mashki_/kiwab-un_/1 or medicine broth1 this being the prescription of the ,mid-e_/ in the capacity of mashki_/kike_/win7i_/n7i1 or herbalist1 during which medication he resorts to incantation and exorcism1 accompanying his song by liberal use of the rattle4 ,as an illustration of the songs used at this period of the illness1 the following is presented1 the mnemonic characters being reproduced on ,pl4 ,,xvi1 ,c4 ,the singing is monotonous and doleful1 though at times it becomes animated and discordant4 ,illustration ,in_/-do-na-gat in-da_/-kwo-nan ,that which ,i live upon has been put on this dish by the spirit4 ,ki_/tshi ,man_/id-o provides the speaker with the necessary food for the maintenance of life4 ,the dish1 or feast1 is shown by the concentric rings1 the spirit's arm is just below it4 ,illustration ,mo_/-ki-yan tshik_/-ko-min_/4 ,i bring life to the people4 ,the speaker1 as the impersonator of the sacred ,otter1 brings life4 ,the ,otter is just emerging from the surface of the water1 as he emerged from the great salt sea before the ,ani_/shi-na_/beg1 after having been instructed by ,mi_/nab-o_/zho to carry life to them4 ,illustration ,ni_/-no-m-un_/ mash-ki_/-ki ,i can also take medicine from the lodge1 or the earth ,the ,mid-e_/'s arm is reaching down to extract magic remedies from the earth4 ,the four spots indicate the remedies1 while the square figure denotes a hole in the ground4 ,illustration ,rest4 ,during this interval the ,mid-e_/'s thoughts dwell upon the sacred character of the work in which he is engaged4 ,illustration ,ni_/-nin-d-e_/ in_/-dai-yo_/4 ,it is all in my heart1 the life4 ,the concentric circles indicates the m-i_/gis1 life1 within the heart1 the former showing radiating lines to denote its magic power4 ,illustration ,m_/bi-mo_/-se-an-k7ink_/4 ,the spirit saw me and sent me medicine from above4 ,the figure is that of ,ki_/tshi ,man_/id-o1 who granted power to the speaker4 ,illustration ,d-on_/-de-na mi-t7iz_/-k7unk4 ,it is also on the trees1 that from which ,i take life4 ,the tree bears medicine which the speaker has at his command1 and is enabled to use4 ,when the ordinary course of treatment fails to relieve the patient the fact is made known to the ,mid-e_/ priests and he is consequently taken to the ,mid-e_/wigan and laid upon blankets so that part of his body may rest against the sacred mid-e_/ stone4 ,associate ,mid-e_/ then attend1 in consultation1 with the ,mid-e_/-in-chief1 the other members present occupying seats around the walls of the structure4 ,the accompanying lecture is then addressed to the sick person1 viz3 ,mi-shosh_/-ya-gwa_/ ga_/-a-nin-nan_/ gi_/-de-w-en_/-du-n7un ne_/-tun-ga_/-da-da-we_/-in man_/-i-d-om-i_/-gis4 ,kit_/-ti-ma_/-g7i-si -e_/-ni-dau_/-a-ya-we_/-y7in o-ma_/-e-na_/-sa-ba-b7it b-i-7i-sha_/-gaban_/-d7e-a gi-bi_/-sha-ban-da_/-7et na-p7ish-ka-tshi-d7osh ke_/-a-y-u_/-7in-ki-go g7ot-ta-s-o-n7en_/1 mi_/-a-shi_/-gwa-g-o-d7in_/-na-wat dzhi-ma_/-di-a-kad_/-d7o-y-on bi-ma-di-si-w7in_/4 ,the following is a free translation of the above3 ,the time of which ,i spoke to you has now arrived1 and you may deem it necessary to first borrow the sacred m-i_/gis4 ,who are you that comes here as a supplicant8 ,sit down opposite to me1 where ,i can see you and speak to you1 and fix your attention upon me1 while you receive life you must not permit your thoughts to dwell upon your present condition1 but to support yourself against falling into despondency4 ,now we are ready to try him2 now we are ready to initiate him4 ,the reference to borrowing a m-i_/gis signifies that the patient may have this mysterious power shot into his body where he lies upon the ground and before he has arrived at the place where candidates are properly initiated2 this1 because of his inability to walk round the inclosure4 ,the last sentence is spoken to the assisting ,mid-e_/4 ,the following song is sung1 the mnemonic characters pertaining thereto being reproduced on ,pl4 ,,xvi1 ,d4 ,illustration ,o-da_/-pi-n7ung_/-mung oa_/-ki-wen_/-dzhi man_/-i-d-o we_/-an-7i-win_/-zhi-gu-san_/4 ,we are going to take the sacred medicine out of the ground4 ,the speaker refers to himself and the assistants as resorting to remedies adopted after consultation1 the efficiency thereof depending upon their combined prayers4 ,the arm is represented as reaching for a remedy which is surrounded by lines denoting soil4 ,illustration ,we-a_/-ki man_/-i-d-o we-an-gw7is_/4 ,the ground is why ,i am a spirit1 my son4 ,the lower horizontal line is the earth1 while the magic power which he possesses is designated by short vertical wavy lines which reach his body4 ,illustration ,rest4 ,illustration ,nish_/-u-we-ni-mi_/-qu nish_/-u-we-ni-mi_/-qu we_/-gi ma_/-7o-dzhig_/4 ,the spirits have pity2 the spirits have pity on me4 ,the ,mid-e_/ is supplicating the ,mid-e_/ spirits for aid in his wishes to cure the sick4 ,illustration ,kish_/-u-we-ni-mi_/-qu ki_/-shi_/-g7ung don_/-dzhi-wa_/-wa-m7ik4 ,the spirits have pity on me2 from on high ,i see you4 ,the sky is shown by the upper curved lines1 beneath which the ,mid-e_/ is raising his arm in supplication4 ,illustration ,man_/-i-d-o_/-a ni_/-o4 ,my body is a spirit4 ,the ,mid-e_/ likens himself to the ,bear ,man_/id-o1 the magic powers of which are shown by the lines across the body and short strokes upon the back4 ,illustration ,pi-ne_/-si-wi-an_/ ke-ke_/-u-wi-an_/4 ,a little bird ,i am3 ,i am the hawk4 ,like the thunderer1 he penetrates the sky in search of power and influence4 ,illustration ,man_/-i-d-o_/ nu_/-tu wa_/-kan4 ,let us hear the spirit4 ,the ,ki_/tshi ,man_/id-o is believed to make known his presence1 and all are enjoined to listen for such intimation4 ,illustration ,ka_/-nun-ta_/-wa man_/-i-d-o_/ wi_/-da-ku--e_/1 h-e_/1 ki_/-a-ha-m-i_/4 ,you might hear that he is a spirit4 ,the line on the top of the head signifies the person to be a superior being4 ,illustration ,ka_/-ke-na gus-sa_/ o_/-mi-si_/-n-i_/ na_/--en4 ,i am afraid of all1 that is why ,i am in trouble4 ,the ,mid-e_/ fears that life can not be prolonged because the evil man_/id-os do not appear to leave the body of the sick person4 ,the arm is shown reaching for m-i_/gis1 or life1 the strength of the speaker's1 having himself received it four times1 does not appear to be of any avail4 ,should the patient continue to show decided symptoms of increased illness1 the singing or the use of the rattle is continued until life is extinct1 and no other ceremony is attempted2 but if he is no worse after the preliminary course of treatment1 or shows any improvement1 the first attendant ,mid-e_/ changes his songs to those of a more boastful character4 ,the first of these is as follows1 chanted repeatedly and in a monotonous manner1 viz3 ,a_/-si-na_/-bi-hu_/-ya1 a-si_/-na_/-b-hu_/-ya4 ,i have changed my looks1 ,i have changed my looks4 ,this refers to the appearance of the ,mid-e_/ stone which it is believed absorbs some of the disease and assumes a change of color4 ,nish_/-a-we_/n-i_/1 h-u_/1 g-u_/1 mi-d-e_/1 wug1 a-ne_/-ma-b-i_/-tshig4 ,the ,mid-e_/ have pity on me1 those who are sitting around1 and those who are sitting from us4 ,the last line refers to those ,mid-e_/ who are sitting1 though absent from the ,mid-e_/wigan4 ,the following illustrates the musical rendering3 ,music3 #bhea ,a-si-na-bi-h7u-i-ya1 ,a-si-na-bi-h7u-i-ya1 ,a-si-na-bi-h7u-i-ya h7ia1 ,a-si-na-bi-h7u-i-ya1 ,a-si-na-bi-h7u-i-ya h7ia4 ,music3 #bheb ,nish-a-wi-in-hu g-u1 ,o-ko-mi-d-e-wog h-e1 ,a-ne-ma-bi-tshig h-e1 ,nishawiinhu g-u1 ,o-ko-mi-d-e-wog h-e1 ,nish-a-wi-ni-hu g7u ,o-ko-mi-d-e-wog h-e4 ,as the patient continues to improve the song of the ,mid-e_/ becomes more expressive of his confidence in his own abilities and importance4 ,the following is an example in illustration1 viz3 ,ni-ne_/-ta-we-h-e_/ wa-wa_/-ba-ma_/ man_/-i-d-o1 wa-wa_/-ba-ma_/4 ,i am the only one who sees the spirit1 who sees the spirit4 ,nin_/-da-n-i-w7i-a1 nin_/-da-n-i_/-w7i-a4 ,i surpass him1 ,i surpass him4 ,the speaker overcomes the malevolent man_/id-o and causes him to take flight4 ,na_/-sa-ni-n-en_/-di-yan a-we_/-si-y7ok_/ no-gwe_/-no_/-w7ok4 ,see how ,i act1 beasts ,i shoot on the wing4 ,the signification of this is1 that he shoots at them as they fly1 referring to the man_/id-os as they escape from the body4 ,the following is the musical notation of the above1 viz3 ,music3 #bhec ,ni-ne-ta-we-h-e wa-wa_/ba-ma man-i-d-o wa-wa_/-ba-ma man-i-d-o1 ,ni-ne-ta-we-h-e wa-wa_/-ba-ma man-i-d-o1 wa-wa_/-ba-ma man-i-d-o4 ,music3 #bhfa ,hen-ta-ne-we-a1 ,hen-ta-ne-we-a1 ,hen-ta-ne-we-a1 ,hen-ta-ne-we-a1 ,hen-ta-ne-we-a1 ,hen-ta-ne-we-a1 ,hen-ta-ne-we-a1 ,hen-ta-ne-we-a1 ,hen-ta-ne-we-a1 ,hen-ta-ne-we-a1 ,hen-ta-ne-we-a1 h-o4 ,music3 #bhfb ,na-sa-ni-nen-di-ya1 ,na-sa-ni-nen-di-ya1 ,na-sa-ni-nen-di-ya1 ,awasiy-ok1 ,nogwenow-ok4 ,if the patient becomes strong enough to walk round the inclosure he is led to the western end and seated upon a blanket1 where he is initiated4 ,if not1 the m-i_/gis is shot into his body as he reclines against the sacred stone1 after which a substitute is selected from among the ,mid-e_/ present1 who takes his place and goes through the remainder of the initiation for him4 ,before proceeding upon either course1 however1 the chief attendant ,mid-e_/ announces his readiness in the following manner3 ,mi_/-o-shi_/-gwa1 wi-kwod_/-gi-o-w7og_/ ga-ma_/-dzhi-a-ka_/-d7ung bi-ma-di-si-w7in_/--,now we are ready to escape from this and to begin to watch life4 ,this signifies his desire to escape from his present procedure and to advance to another course of action1 to the exercise of the power of giving life by transferring the sacred m-i_/gis4 ,the remainder of the ceremony is then conducted as in the manner described as pertains to the first degree of the ,mid-e_/wiwin4 ,,supplementary ,,notes4 ,,pictography4 ,before concluding1 it may be of interest to refer in some detail to several subjects mentioned in the preceding pages4 ,the mnemonic songs are in nearly every instance incised upon birch bark by means of a sharp-pointed piece of bone or a nail4 ,the inner surface of the bark is generally selected because it is softer than the reverse4 ,bark for such purposes is peeled from the trunk during the spring months4 ,on the right hand upper corner of ,pl4 ,,xix is reproduced a portion of a mnemonic song showing characters as thus drawn4 ,the specimen was obtained at ,white ,earth1 and the entire song is presented on ,pl4 ,,xvi1 ,c4 ,a piece of bark obtained at ,red ,lake1 and known to have been incised more than seventy years ago1 is shown on the right lower corner of ,pl4 ,,xix4 ,the drawings are upon the outer surface and are remarkably deep and distinct4 ,the left hand specimen is from the last named locality1 and of the same period1 and presents pictographs drawn upon the inner surface4 ,illustration3 ,plate ,,xix4 ,sacred ,birch ,bark ,records4 ,in a majority of songs the characters are drawn so as to be read from left to right1 in some from right to left1 and occasionally one is found to combine both styles1 being truly boustrophic4 ,specimens have been obtained upon which the characters were drawn around and near the margin of an oblong piece of bark1 thus appearing in the form of an irregular circle4 ,the pictographic delineation of ideas is found to exist chiefly among the shamans1 hunters1 and travelers of the ,ojibwa1 and there does not appear to be a recognized system by which the work of any one person is fully intelligible to another4 ,a record may be recognized as pertaining to the ,mid-e_/ ceremonies1 as a song used when hunting plants1 etc42 but it would be impossible for one totally unfamiliar with the record to state positively whether the initial character was at the left or the right hand4 ,the figures are more than simply mnemonic2 they are ideographic1 and frequently possess additional interest from the fact that several ideas are expressed in combination4 ,col4 ,garrick ,mallery1 ,u4,s4 ,army1 in a paper entitled ,recently ,discovered ,algonkian ,pictographs1 read before the ,american ,association for the ,advancement of ,science1 at ,cleveland1 #ahhh1 expressed this fact in the following words3 ,it is desirable to explain the mode of using the ,mid-e_/ and other bark records of the ,ojibwa and also those of other ,algonkian tribes to be mentioned in this paper4 ,the comparison made by ,dr4 ,e4 ,b4 ,tylor of the pictorial alphabet to teach children ,a was an archer1 etc41 is not strictly appropriate in this case4 ,the devices are not only mnemonic1 but are also ideographic and descriptive4 ,they are not merely invented to express or memorize the subject1 but are evolved therefrom4 ,to persons acquainted with secret societies a good comparison for the charts or rolls would be what is called the tressel board of the ,masonic order1 which is printed and published and publicly exposed without exhibiting any of the secrets of the order1 yet is not only significant1 but useful to the esoteric in assistance to their memory as to degrees and details of ceremony4 ,a more general mode of explaining the so-called symbolism is by a suggestion that the charts of the order or the song of a myth should be likened to the popular illustrated poems and songs lately published in ,harper's ,magazine for instance1 ,sally in our ,alley1 where every stanza has an appropriate illustration4 ,now1 suppose that the text was obliterated forever1 indeed the art of reading lost1 the illustrations remaining1 as also the memory to many persons of the ballad4 ,the illustrations kept in order would supply always the order of the stanzas and also the general subject-matter of each particular stanza and the latter would be a reminder of the words4 ,this is what the rolls of birch bark do to the initiated ,ojibwa1 and what ,schoolcraft pretended in some cases to show1 but what for actual understanding requires that all the vocables of the actual songs and charges of the initiation should be recorded and translated4 ,this involves not only profound linguistic study1 but the revelation of all the mysteries4 ,in other instances the literation in the aboriginal language of the nonesoteric songs and stories and their translation is necessary to comprehend the devices by which they are memorized rather than symbolized4 ,nevertheless1 long usage has induced some degree of ideography and symbolism4 ,illustration3 ,plate ,,xx4 ,sacred ,bark ,scroll and ,contents4 ,on ,pl4 ,,xx are presented illustrations of several articles found in a ,mid-e_/ sack which had been delivered to the ,catholic priest at ,red ,lake over seventy years ago1 when the owner professed ,christianity and forever renounced 7at least verbally7 his pagan profession4 ,the information given below was obtained from ,mid-e_/ priests at the above locality4 ,they are possessed of like articles1 being members of the same society to which the late owners of the relics belonged4 ,the first is a birch-bark roll1 the ends of which were slit into short strips1 so as to curl in toward the middle to prevent the escaping of the contents4 ,the upper figure is that of the ,thunder god1 with waving lines extending forward from the eyes1 denoting the power of peering into futurity4 ,this character has suggested to several ,mid-e_/ priests that the owner might have been a ,mid-e_/-,j7es_/sakk-id_/4 ,this belief is supported by the actual practice pursued by this class of priests when marking their personal effects4 ,the lower figure is that of a buffalo1 as is apparent from the presence of the hump4 ,curiously enough both eyes are drawn upon one side of the head1 a practice not often followed by ,indian artists4 ,the upper of the four small figures is a small package1 folded1 consisting of the inner sheet of birch-bark and resembling paper both in consistence and color4 ,upon the upper fold is the outline of the ,thunder bird4 ,the next two objects represent small boxes made of pine wood1 painted or stained red and black4 ,they were empty when received1 but were no doubt used to hold sacred objects4 ,the lowest figure of the four consists of a bundle of three small bags of cotton wrapped with a strip of blue cloth4 ,the bags contain1 respectively1 love powder1 hunter's medicine--in this instance red ocher and powdered arbor vitae leaves--and another powder of a brownish color1 with which is mixed a small quantity of ground medicinal plants4 ,the roll of birch-bark containing these relics inclosed also the skin of a small rodent 7,spermophilus sp487 but in a torn and moth-eaten condition4 ,this was used by the owner for purposes unknown to those who were consulted upon the subject4 ,it is frequently1 if not generally1 impossible to ascertain the use of most of the fetiches and other sacred objects contained in ,mid-e_/ sacks of unknown ownership1 as each priest adopts his own line of practice1 based upon a variety of reasons1 chiefly the nature of his fasting dreams4 ,fancy sometimes leads an individual to prepare medicine sticks that are of curious shape or bear designs of odd form copied after something of ,european origin1 as exemplified in the specimen illustrated on4 ,pl4 ,,xxi1 ,nos4 #a and #b1 showing both the obverse and reverse4 ,the specimen is made of ash wood and measures about ten inches in length4 ,on the obverse side1 besides the figures of man_/-id-os1 such as the ,thunder bird1 the serpent1 and the tortoise1 there is the outline of the sun1 spots copied from playing cards1 etc42 upon the reverse appear two spread hands1 a bird1 and a building1 from the top of which floats the ,american flag4 ,this specimen was found among the effects of a ,mid-e_/ who died at ,leech ,lake1 ,minnesota1 a few years ago1 together with effigies and other relics already mentioned in another part of this paper4 ,,music4 ,in addition to the examples of ,indian music that have been given1 especially the songs of shamans1 it may be of interest to add a few remarks concerning the several varieties of songs or chants4 ,songs employed as an accompaniment to dances are known to almost all the members of the tribe1 so that their rendition is nearly always the same4 ,such songs are not used in connection with mnemonic characters1 as there are1 in most instances1 no words or phrases recited1 but simply a continued repetition of meaningless words or syllables4 ,the notes are thus rhythmically accentuated1 often accompanied by beats upon the drum and the steps of the dancers4 ,an example of another variety of songs1 or rather chants1 is presented in connection with the reception of the candidate by the ,mid-e_/ priest upon his entrance into the ,mid-e_/wigan of the first degree4 ,in this instance words are chanted1 but the musical rendition differs with the individual1 each ,mid-e_/ chanting notes of his own1 according to his choice or musical ability4 ,there is no set formula1 and such songs1 even if taught to others1 are soon distorted by being sung according to the taste or ability of the singer4 ,the musical rendering of the words and phrases relating to the signification of mnemonic characters depends upon the ability and inspired condition of the singer2 and as each ,mid-e_/ priest usually invents and prepares his own songs1 whether for ceremonial purposes1 medicine hunting1 exorcism1 or any other use1 he may frequently be unable to sing them twice in exactly the same manner4 ,love songs and war songs1 being of general use1 are always sung in the same style of notation4 ,the emotions are fully expressed in the musical rendering of the several classes of songs1 which are1 with few exceptions1 in a minor key4 ,dancing and war songs are always in quick time1 the latter frequently becoming extraordinarily animated and boisterous as the participants become more and more excited4 ,mid-e_/ and other like songs are always more or less monotonous1 though they are sometimes rather impressive1 especially if delivered by one sufficiently emotional and possessed of a good voice4 ,some of the ,mid-e_/ priests employ few notes1 not exceeding a range of five1 for all songs1 while others frequently cover the octave1 terminating with a final note lower still4 ,the statement has been made that one ,mid-e_/ is unable either to recite or sing the proper phrase pertaining to the mnemonic characters of a song belonging to another ,mid-e_/ unless specially instructed4 ,the representation of an object may refer to a variety of ideas of a similar1 though not identical1 character4 ,the picture of a bear may signify the ,bear man_/id-o as one of the guardians of the society2 it may pertain to the fact that the singer impersonates that man_/id-o2 exorcism of the malevolent bear spirit may be thus claimed2 or it may relate to the desired capture of the animal1 as when drawn to insure success for the hunter4 ,an ,indian is slow to acquire the exact phraseology1 which is always sung or chanted1 of mnemonic songs recited to him by a ,mid-e_/ preceptor4 ,illustration3 ,plate ,,xxi4 ,mid-e_/ ,relics from ,leech ,lake4 ,an exact reproduction is implicitly believed to be necessary1 as otherwise the value of the formula would be impaired1 or perhaps even totally destroyed4 ,it frequently happens1 therefore1 that although an ,indian candidate for admission into the ,m-id-e_/wiwin may already have prepared songs in imitation of those from which he was instructed1 he may either as yet be unable to sing perfectly the phrases relating thereto1 or decline to do so because of a want of confidence4 ,under such circumstances the interpretation of a record is far from satisfactory1 each character being explained simply objectively1 the true import being intentionally or unavoidably omitted4 ,an ,ojibwa named ,little ,frenchman1 living at ,red ,lake1 had received almost continuous instruction for three or four years1 and although he was a willing and valuable assistant in other matters pertaining to the subject under consideration1 he was not sufficiently familiar with some of his preceptor's songs to fully explain them4 ,a few examples of such mnemonic songs are presented in illustration1 and for comparison with such as have already been recorded4 ,in each instance the ,indian's interpretation of the character is given first1 the notes in brackets being supplied in further explanation4 ,pl4 ,,xxii1 ,a1 is reproduced from a birch-bark song2 the incised lines are sharp and clear1 while the drawing in general is of a superior character4 ,the record is drawn so as to be read from right to left4 ,illustration ,from whence ,i sit4 ,the singer is seated1 as the lines indicate contact with the surface beneath1 though the latter is not shown4 ,the short line extending from the mouth indicates voice1 and probably signifies1 in this instance1 singing4 ,illustration ,the big tree in the center of the earth4 ,it is not known whether or not this relates to the first destruction of the earth1 when ,mi_/nab-o_/zho escaped by climbing a tree which continued to grow and to protrude above the surface of the flood4 ,one ,mid-e_/ thought it related to a particular medicinal tree which was held in estimation beyond all others1 and thus represented as the chief of the earth4 ,illustration ,i will float down the fast running stream4 ,strangely enough1 progress by water is here designated by footprints instead of using the outline of a canoe4 ,the etymology of the ,ojibwa word used in this connection may suggest footprints1 as in the ,delaware language one word for river signifies water road1 when in accordance therewith footprints would be in perfect harmony with the general idea4 ,illustration ,the place that is feared ,i inhabit1 the swift-running stream ,i inhabit4 ,the circular line above the ,mid-e_/ denotes obscurity1 i4e41 he is hidden from view and represents himself as powerful and terrible to his enemies as the water monster4 ,illustration ,you who speak to me4 ,illustration ,i have long horns4 ,the ,mid-e_/ likens himself to the water monster1 one of the malevolent serpent man_/id-os who antagonize all good1 as beliefs and practices of the ,mid-e_/wiwin4 ,illustration ,a rest or pause4 ,illustration ,i1 seeing1 follow your example4 ,illustration ,you see my body1 you see my body1 you see my nails are worn off in grasping the stone4 ,the ,bear man_/id-o is represented as the type now assumed by the ,mid-e_/4 ,he has a stone within his grasp1 from which magic remedies are extracted4 ,illustration ,you1 to whom ,i am speaking4 ,a powerful ,man_/id-o_/1 the panther1 is in an inclosure and to him the ,mid-e_/ addresses his request4 ,illustration ,i am swimming--floating--down smoothly4 ,the two pairs of serpentine lines indicate the river banks1 while the character between them is the ,otter1 here personated by the ,mid-e_/4 ,illustration ,bars denoting a pause4 ,illustration ,i have finished my drum4 ,the ,mid-e_/ is shown holding a ,mid-e_/ drum which he is making for use in a ceremony4 ,illustration ,my body is like unto you4 ,the m-i_/gis shell1 the symbol of purity and the ,mid-e_/wiwin4 ,illustration ,hear me1 you who are talking to me6 ,the speaker extends his arms to the right and left indicating persons who are talking to him from their respective places4 ,the lines denoting speech--or hearing--pass through the speaker's head to exclaim as above4 ,illustration ,see what ,i am taking4 ,the ,mid-e_/ has pulled up a medicinal root4 ,this denotes his possessing a wonderful medicine and appears in the order of an advertisement4 ,illustration ,see me1 whose head is out of water4 ,illustration3 ,plate ,,xxii4 ,mnemonic ,songs4 ,on ,pl4 ,,xxii1 ,b1 is presented an illustration reproduced from a piece of birch bark owned by the preceptor of ,little ,frenchman1 of the import of which the latter was ignorant4 ,his idea of the signification of the characters is based upon general information which he has received1 and not upon any pertaining directly to the record4 ,from general appearances the song seems to be a private record pertaining to the ,ghost ,society1 the means through which the recorder attained his first degree of the ,mid-e_/wiwin1 as well as to his abilities1 which appear to be boastfully referred to3 ,illustration ,i am sitting with my pipe4 ,mid-e_/ sitting1 holding his pipe4 ,he has been called upon to visit a patient1 and the filled pipe is handed to him to smoke preparatory to his commencing the ceremony of exorcism4 ,illustration ,i employ the spirit1 the spirit of the owl4 ,this evidently indicates the ,owl ,man_/id-o1 which has been referred to in connection with the ,red ,lake ,mide_/ chart1 ,pl4 ,,iii1 ,no4 #aac4 ,the ,owl man_/id-o is there represented as passing from the ,mid-e_/wigan to the ,dzhibai_/ ,mid-e_/wigan1 and the drawings in that record and in this are sufficiently alike to convey the idea that the maker of this song had obtained his suggestion from the old ,mid-e_/ chart4 ,illustration ,it stands1 that which ,i am going after4 ,the ,mid-e_/1 impersonating the ,bear ,man_/id-o1 is seeking a medicinal tree of which he has knowledge1 and certain parts of which he employs in his profession4 ,the two footprints indicate the direction the animal is taking4 ,illustration ,i1 who fly4 ,this is the outline of a ,thunder bird1 who appears to grasp in his talons some medical plants4 ,illustration ,ki_/-bi-nan_/ pi-zan_/4 ,ki_/binan_/ is what ,i use1 it flies like an arrow4 ,the ,mid-e_/'s arm is seen grasping a magic arrow1 to symbolize the velocity of action of the remedy4 ,illustration ,i am coming to the earth4 ,a ,man_/id-o is represented upon a circle1 and in the act of descending toward the earth1 which is indicated by the horizontal line1 upon which is an ,indian habitation4 ,the character to denote the sky is usually drawn as a curved line with the convexity above1 but in this instance the ends of the lines are continued below1 so as to unite and to complete the ring2 the intention being1 as suggested by several ,mid-e_/ priests1 to denote great altitude above the earth1 i4e41 higher than the visible azure sky1 which is designated by curved lines only4 ,illustration ,i am feeling for it4 ,the ,mid-e_/ is reaching into holes in the earth in search of hidden medicines4 ,illustration ,i am talking to it4 ,the ,mid-e_/ is communing with the medicine ,man_/id-o_/ with the ,mid-e_/ sack1 which he holds in his hand4 ,the voice lines extend from his mouth to the sack1 which appears to be made of the skin of an ,owl1 as before noted in connection with the second character in this song4 ,illustration ,they are sitting round the interior in a row4 ,this evidently signifies the ,ghost ,lodge1 as the structure is drawn at right angles to that usually made to represent the ,mid-e_/wigan1 and also because it seems to be reproduced from the ,red ,lake chart already alluded to and figured in ,pl4 ,,iii1 ,no4 #aab4 ,the spirits or shadows1 as the dead are termed1 are also indicated by crosses in like manner4 ,illustration ,you who are newly hung2 you have reached half1 and you are now full4 ,the allusion is to three phases of the moon1 probably having reference to certain periods at which some important ceremonies or events are to occur4 ,illustration ,i am going for my dish4 ,the speaker intimates that he is going to make a feast1 the dish being shown at the top in the form of a circle2 the footprints are directed toward1 it and signify1 by their shape1 that he likens himself to the ,bear man_/id-o1 one of the guardians of the ,mid-ewiwin4 ,illustration ,i go through the medicine lodge4 ,the footprints within the parallel lines denote his having passed through an unnamed number of degrees4 ,although the structure is indicated as being erected like the ,ghost ,lodge1 i4e41 north and south1 it is stated that ,mid-ewiwin is intended4 ,this appears to be an instance of the non-systematic manner of objective ideagraphic delineation4 ,illustration ,let us commune with one another4 ,the speaker is desirous of communing with his favorite man_/id-os1 with whom he considers himself on an equality1 as is indicated by the anthropomorphic form of one between whom and himself the voice lines extend4 ,on ,figs4 #cf-ci1 are reproduced several series of pictographs from birch-bark songs found among the effects of a deceased ,mid-e_/ priest1 at ,leech ,lake4 ,reference to other relics belonging to the same collection has been made in connection with effigies and beads employed by ,mid-e_/ in the endeavor to prove the genuineness of their religion and profession4 ,these mnemonic songs were exhibited to many ,mid-e_/ priests from various portions of the ,ojibwa country1 in the hope of obtaining some satisfactory explanation regarding the import of the several characters2 but1 although they were pronounced to be ,grand ,medicine1 no suggestions were offered beyond the merest repetition of the name of the object or what it probably was meant to represent4 ,the direction of their order was mentioned1 because in most instances the initial character furnishes the guide4 ,apart from this1 the illustrations are of interest as exhibiting the superior character and cleverness of their execution4 ,illustration3 ,fig4 #cf4--,leech ,lake ,mid-e_/ song4 ,the initial character on ,fig4 #cf appears to be at the right hand upper corner1 and represents the ,bear ,man_/id-o4 ,the third figure is that of the ,mid-e_/wiwin1 with four man_/id-os within it1 probably the guardians of the four degrees4 ,the owner of the song was a ,mid-e_/ of the second degree1 as was stated in connection with his ,mid-e_/wi-gwas or medicine chart1 illustrated on ,plate ,,iii1 ,c4 ,illustration3 ,fig4 #cg4--,leech ,lake ,mid-e_/ song4 ,fig4 #cg represents what appears to be a mishkiki or medicine song1 as is suggested by the figures of plants and roots4 ,it is impossible to state absolutely at which side the initial character is placed1 though it would appear that the human figure at the upper left hand corner would be more in accordance with the common custom4 ,illustration3 ,fig4 #ch4--,leech ,lake ,mid-e_/ song4 ,fig4 #ch seems to pertain to hunting1 and may have been recognized as a hunter's chart4 ,according to the belief of several ,mid-e_/1 it is lead from right to left1 the human figure indicating the direction according to the way in which the heads of the crane1 bear1 etc41 are turned4 ,the lower left hand figure of a man has five marks upon the breast1 which probably indicate m-i_/gis spots1 to denote the power of magic influence possessed by the recorder4 ,illustration3 ,fig4 #ci4--,leech ,lake ,mid-e_/ song4 ,the characters on ,fig4 #ci are found to be arranged so as to read from the right hand upper corner toward the left1 the next line continuing to the right and lastly again to the left1 terminating with the figure of a ,mid-e_/ with the m-i_/gis upon his breast4 ,this is interesting on account of the boustrophic system of delineating the figures1 and also because such instances are rarely found to occur4 ,,dress ,,and ,,ornaments4 ,while it is customary among many tribes of ,indians to use as little clothing as possible when engaged in dancing1 either of a social or ceremonial nature1 the ,ojibwa1 on the contrary1 vie with one another in the attempt to appear in the most costly and gaudy dress attainable4 ,the ,ojibwa ,mid-e_/ priests1 take particular pride in their appearance when attending ceremonies of the ,mid-e_/ ,society1 and seldom fail to impress this fact upon visitors1 as some of the ,dakotan tribes1 who have adopted similar medicine ceremonies after the custom of their ,algonkian neighbors1 are frequently without any clothing other than the breechcloth and moccasins1 and the armlets and other attractive ornaments4 ,this disregard of dress appears1 to the ,ojibwa1 as a sacrilegious digression from the ancient usages1 and it frequently excites severe comment4 ,apart from facial ornamentation1 of such design as may take the actor's fancy1 or in accordance with the degree of which the subject may be a member1 the ,mid-e_/ priests wear shirts1 trousers1 and moccasins1 the first two of which may consist of flannel or cloth and be either plain or ornamented with beads1 while the latter are always of buckskin1 or1 what is more highly prized1 moose skin1 beaded or worked with colored porcupine quills4 ,immediately below each knee is tied a necessary item of an ,ojibwa's dress1 a garter1 which consists of a band of beads varying in different specimens from #b to #d inches in width1 and from #ah to #bj inches in length1 to each end of which strands of colored wool yarn1 #b feet long1 are attached so as to admit of being passed around the leg and tied in a bow-knot in front4 ,these garters are made by the women in such patterns as they may be able to design or elaborate4 ,on ,pl4 ,,xxiii are reproductions of parts of two patterns which are of more than ordinary interest1 because of the symbolic signification of the colors and the primitive art design in one1 and the substitution of colors and the introduction of modern designs in the other4 ,the upper one consists of green1 red1 and white beads1 the first two colors being in accord with those of one of the degree posts1 while the white is symbolical of the m-i_/gis shell4 ,in the lower illustration is found a substitution of color for the preceding1 accounted for by the ,mid-e_/ informants1 who explained that neither of the varieties of beads of the particular color desired could be obtained when wanted4 ,the yellow beads are substituted for white1 the blue for green1 and the orange and pink for red4 ,the design retains the lozenge form1 though in a different arrangement1 and the introduction of the blue border is adapted after patterns observed among their white neighbors4 ,in the former is presented also what the ,ojibwa term the groundwork or type of their original style of ornamentation1 i4e41 wavy or gently zigzag lines4 ,later art work consists chiefly of curved lines1 and this has gradually become modified through instruction from the ,catholic sisters at various early mission establishments until now1 when there has been brought about a common system of working upon cloth or velvet1 in patterns1 consisting of vines1 leaves1 and flowers1 often exceedingly attractive though not aboriginal in the true sense of the word4 ,illustration3 ,plate ,,xxiii4 ,mid-e_/ ,dancing ,garters4 ,bands of flannel or buckskin1 handsomely beaded1 are sometimes attached to the sides of the pantaloons1 in imitation of an officer's stripes1 and around the bottom4 ,collars are also used1 in addition to necklaces of claws1 shells1 or other objects4 ,armlets and bracelets are sometimes made of bands of beadwork1 though brass wire or pieces of metal are preferred4 ,bags made of cloth1 beautifully ornamented or entirely covered with beads1 are worn1 supported at the side by means of a broad band or baldric passing over the opposite shoulder4 ,the head is decorated with disks of metal and tufts of colored horse hair or moose hair and with eagle feathers to designate the particular exploits performed by the wearer4 ,few emblems of personal valor or exploits are now worn1 as many of the representatives of the present generation have never been actively engaged in war1 so that there is generally found only among the older members the practice of wearing upon the head eagle feathers bearing indications of significant markings or cuttings4 ,a feather which has been split from the tip toward the middle denotes that the wearer was wounded by an arrow4 ,a red spot as large as a silver dime painted upon a feather shows the wearer to have been wounded by a bullet4 ,the privilege of wearing a feather tipped with red flannel or horse hair dyed red is recognized only when the wearer has killed an enemy1 and when a great number have been killed in war the so-called war bonnet is worn1 and may consist of a number of feathers exceeding the number of persons killed1 the idea to be expressed being a great number1 rather than a specific enumeration4 ,although the ,ojibwa admit that in former times they had many other specific ways of indicating various kinds of personal exploits1 they now have little opportunity of gaining such distinction1 and consequently the practice has fallen into desuetude4 ,,future ,,of ,,the ,,society4 ,according to a treaty now being made between the ,united ,states ,government and the ,ojibwa ,indians1 the latter are to relinquish the several areas of land at present occupied by them and to remove to portions of the ,red ,lake and ,white ,earth ,reservations and take lands in severalty4 ,by this treaty about #d1jjj1jjj acres of land will be ceded to the ,government1 and the members of the various bands will become citizens of the ,united ,states1 and thus their tribal ties will be broken and their primitive customs and rites be abandoned4 ,the chief ,mid-e_/ priests1 being aware of the momentous consequences of such a change in their habits1 and foreseeing the impracticability of much longer continuing the ceremonies of so-called pagan rites1 became willing to impart them to me1 in order that a complete description might be made and preserved for the future information of their descendants4 ,there is scarcely any doubt that these ceremonies will still be secretly held at irregular intervals2 but under the watchful care of the national authorities it is doubtful whether they will be performed with any degree of completeness1 and it will be but a comparatively short time before the ,mid-e_/wiwin will be only a tradition4 ,,index4 ,birch-bark records and songs of the ,mid-e_/wiwin #bhf-bhi ,calumet1 ceremonial use of1 among ,algonkian tribes #aec ,cross1 use of1 in ,indian ceremonials #aee ,cuchan population #ahh ,dress and ornaments used in ,ojibwa dances #bih1 #bii ,dzhe ,manido1 the guardian spirit of the ,midewiwin #afc1 #aff ,dzhibai midewigan or ,ghost ,lodge #bgh-bha ,gatschet1 ,a4 ,s41 acknowledgments to #adc ,ghost ,lodge ceremonies #bgh-bha ,ginseng1 ,mide tradition relating to origin of #bda1 #bdb ,grand ,medicine ,society4 ,see ,midewiwin4 ,hawk-leg fetish1 description and figure #bbj1 #bba ,hennepin1 ,louis1 cited on practices of ,algonkian medicine men #aeb1 #aed ,hennepin1 ,louis1 cited on ceremonial use of ,calumet by ,algonkian tribes #aec ,hunter's medicine of ,midewiwin #bba-bbc ,hunting1 ,mide medicine practiced in #bba-bbc ,jessakid class of ,shamans1 relative importance of #aef practices of #aeg-aeh1 #bea-bee ,jones1 ,peter1 cited on medicine men of the ,ojibwa #afb cited on witchcraft beliefs of ,ojibwa ,indians #bcg cited on ,ojibwa love charm or powder #beh ,jugglery among ,ojibwa ,indians #bgf-bgg ,kitshi ,manido1 the principal ,ojibwa deity #afc ,la ,hontan1 ,a4 ,l4 de ,d41 cited on practices of ,algonkian medicine men #aea-aeb ,leech ,lake record1 how obtained #aga ,love powder of ,ojibwa ,indians #beh ,magical practices of ,midewiwin #bje-bjf ,mallery1 ,garrick1 cited on ,schoolcraft's account of the ,ojibwa hieroglyphs #aef cited on ,indian jugglery #bgf-bgg cited on character and use of ,algonkian pictographs #bhg-bhh ,marquette1 ,jaques1 cited on practices of ,algonkian medicine men #aeb-aec cited on use of the cross in ,indian ceremonials #aee ,medical prescriptions of the ,midewiwin #aig-bja1 #bbf1 #bda-bdb ,medicine men1 practices of1 among ,algonkian tribes #aea1 #aeb1 #aed1 #aei ,mid-e class of ,shamans1 relative importance of #aef how elected #afj1 #afc-afd charts of1 described #afe1 #agd-ahc1 #ahe-ahg therapeutics of #aig-bjb ,mid-e ,society4 ,see ,midewiwin4 ,midewigan1 or ,grand ,medicine ,lodge1 described #ahg-ahi1 #bbd1 #bdj1 #bee-beg ,midewiwin or ,grand ,medicine ,society of the ,ojibwa purposes of #aea origin of #afj degrees in #afd records of #afd-afe ceremonies of first degree #ahi-bbd songs of #aic-aif1 #bjb-bjc1 #bjg-bad1 #baf1 #bah-bai1 #bbg-bcj1 #bcb-bcc1 #bci-bdj1 #bdc-bdd1 #bdf-bea1 #bec-bed1 #bei-bfa1 #bfc-bfd1 #bff-bgc1 #bhb-bhf1 #bhi-big ceremony of initiation into #ahg-aif1 #bjb-bhf magical practices of #bjd-bjf ceremonies of second degree #bbd-bdj payments made to priests of #bbe use of tobacco in ceremonials of #bca1 #bdh-bdi drums used in ceremonies of #bch ceremonies of third degree #bdj-bee ceremonies of fourth degree #bee-bgh initiation into1 by substitution #bha-bhf pictography of #bhf-bhi dress and ornaments used in dances of #bih-bii future of #bii-cjj ,migis 7,indian charm or token71 forms and uses of #aia1 #aib1 #bae1 #bag-bah1 #bbj1 #bcf1 #bea1 #bfe ,minabozho1 an ,ojibwa deity #aff ,music of ,midewiwin described #bhi-bij ,ojibwa area inhabited by #adi-aej belief of1 respecting spirits #afc mythology of #afc ,pictography of ,midewiwin #bhf-bhi ,plants used for medical purposes by the ,midewiwin #aig-bja1 #bbf1 #bda1 #bdb ,red ,lake ,mid-e ,chart described #afe ,schoolcraft1 ,h4 ,r41 cited on ,wabeno #aef initiation into ,mid-ewiwin #afa ,shamans1 classes of #aef-aei ,sikassige 7,ojibwa ,indian7 furnishes account of origin of the ,indians #agb-agc ,sikassige's explanation of ,mille ,lacs chart #agd-aha ,songs used in ceremonies of the ,midewiwin #aic-aif1 #bjc-bjc1 #bjg-bad1 #baf1 #bah-bai1 #bbg-bcj1 #bcb-bcc1 #bci-bdj1 #bdc-bdd1 #bdf-bea1 #bec-bed1 #bei-bfa1 #bfc-bfd1 #bff-bgc1 #bhb-bhf1 #bhi-big mode of writing #bhf-bhi mode of singing described #bhi-bij ,sorcerers1 practice of1 among ,algonkian tribes #aea1 #aeb1 #aed ,sweat lodge of ,midewiwin1 use of #bjd1 #beh ,therapeutics of the ,mid'ewiwin #aig-bja1 #bbf1 #bda-bdb ,tobacco1 use of1 in ceremonies of the ,mid'ewiwin #bca1 #bfj1 #bfb ,wabeno class of ,shamans1 relative importance of #aef practices of #aef-aeg ,warren1 ,w4 ,w41 cited on ,society of the ,mid-e #afj-afa1 #afb cited on ,indian traditions #ahc-ahd ,weather imploration of ,midewiwin #bjg-bji 99 99 99 99 99 99 99 99 99 99 99 99 99 99 ,errors and ,anomalies noted by transcriber3 ,variant spellings 7unchanged73 ,ojibwa 3 ,ojibway throughout text ,man_/ido7s7 3 ,man_/id-o7s7 throughout text ,,index3 all spellings unchanged sacred objects which ,minab-o_/zho had deposited word is usually spelled ,mi_/nab-o_/zho ,before proceeding further with the explanation of the ,mide_/ word is usually spelled ,mid-e_/ ,the bear going to the ,mid-e_/wigan word is usually spelled ,mid-e_/wigan ,the chief priest then says to him1 -,o_/mishga'n--get up-- the backward apostrophe in -,o_/mishga'n occurs nowhere else in the text2 it may be phonetic 7glottal stop87 or an error ,the boy then narrated 444 man_/-i-d-o_/ 'n-gi-g7in_/-o-a-mak the apostrophe in 'n-gi-g7in_/-o-a-mak occurs nowhere else in the text2 it may be phonetic 7elision87 or an error ,corrections3 ,footnote #aa ,history of the ,ojebway ,indians1 ,london #ahdc787 question mark and brackets in original the ,mid-e_/wiwin was at that time held annually text reads ,mide_/wiwin with circumflex accent for macron shall guard it during the night text reads shal calling upon the other ,man_/id-os to join him text reads to to at line break ,this wig_/iwam is dome-shaped measures about #aj feet in diameter so in original3 and measures1 measuring8 shooting the m-i_/gis 7see ,fig4 #ae7 is explained on page #bae text reads page #aib 7page number of ,fig4 #ae7 at the time during which the investigations were made text reads investiga_/gations at line break ,the short zigzag lines signifying magic influence text reads sigzag ,the lines extending downward from the eye signifies weeping so in original in this place he shall be ,raised again text 7two-line gloss7 reads in this he shall _/ be place 7the second-degree m-i_/gis7 text reads mi_/gis with grave accent for macron the illustration in ,pl4 ,,xiv1 ,a1 is a reproduction of the original text reads ,pl4 ,,xvii1 ,a the following ,mid-e_/ song1 represented pictorially1 also on ,pl4 ,,xiv1 ,b text reads ,pl4 ,,xvii1 ,b a three-lobed apex1 as shown in ,fig4 #d text reads ,fig4 #c south and east of the ,mid-e_/wigan1 as shown in ,fig4 #ce text reads ,fig4 #cj ,these mnemonic songs were exhibited text reads menmonic ,punctuation3 ,all brackets1 except those used for ,illustration and similar tags1 are in the original4 principles of magic and incantations4 close quote missing 7or1 as we have learned to term it1 ,grand ,medicine17 close parenthesis missing place the body on the ground in the middle of the wig_/iwam4 close quote missing ,long-sand-bar-beneath-the-surface 7,no4 #ae7 printed beneath_/ the 7no hyphen at line break7 ,our forefathers were living open quote missing 7passage is quote within block quote7 ,we_/-gi-kw-o_/ ,k7e-m-i_/-n7i-nan_/8 text ends 48 ,he1 the chief spirit of the ,mid-e_/ ,society open quote missing 7passage is quote within block quote7