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

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

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

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

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



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



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

nø drum.]

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

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

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

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

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

SECOND DEGREE.

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

wign of the second degree.]

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

PREPARATION OF CANDIDATE.

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

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

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

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

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

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

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

2. The root of this plant mixed with the following is used to produce paralysis of the mouth. In consequence of the power it possesses it is believed to be under the special protection of the Midɇ Manidø, i.e., Kitshi Manidø.

The compound is employed also to counteract the evil intentions, conjurations, or other charms of so-called bad Midɇ, Wbĕnø, and Jĕssakkɨd.

Tzhi-bɇ-gŏp— "Ghost Leaf."

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

Dzhi-bai-ĕ-mŏk-ke-zĭn— "Ghost Moccasin;" "Puff-ball."

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

O-kwɇ-mish— "Bitter Black Cherry."

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

Nɇ-wĕ— "Rattlesnake" (Crotalus durissus, L.).

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

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



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

When the time of ceremony of initiation approaches, the chief Midɇ priest sends out a courier to deliver to each member an invitation to attend (Pl. XII), while the candidate removes his wigiwam to the vicinity of the place where the Midɇwign has been erected. On the fifth day before the celebration he visits the sweat-lodge, where he takes his first vapor bath, followed on the next by another; on the following day he takes the third bath, after which his preceptor visits him. After making an offering to Kitshi Maniø the priest sings a song, of which the characters are reproduced in Pl. XIII, A. The Ojibwa words employed in singing are given in the first lines, and are said to be the ancient phraseology as taught for many generations. They are archaic, to a great extent, and have additional meaningless syllables inserted, and used as suffixes which are intoned to prolong notes. The second line of the Ojibwa text consists of the words as they are spoken at the present time, to each of which is added the interpretation. The radical similarity between the two is readily perceived.

Hi-na-wi-a-ni-ka[n]. (As sung.) We-me-a ni-kan mi-sha man-i-dø I am crying my colleague great spirit. ni-wa-ma-bi-go ma-wĭ-yan. He sees me crying. [The singer is represented as in close relationship or communion with Kitshi Manidø, the circle denoting union; the short zigzag lines within which, in this instance, represent the tears, i.e., "eye rain," directed toward the sky.]

Ki-nŭn-no, hɇ, ki-mun-i-dø-we, hɇ, esh-i-ha-ni. (As sung.) Gi-nŭn-døn ni-kan ɇ-zhi-an. I hear you, colleague, what you say to me. [The singer addresses the Otter Spirit, whose figure is emerging from the Midɇwign of which he is the chief guardian.]

Tɇ-ti-w-tshi-wi-mø a-ni-me-ga-si. (As sung.) Tɇ-ti-w-tshŏ-tg ni-mɨ-gĭ-sĭm. He will tell you (—inform you) [of] my migis. tɇ-ti-wa-tshĭ-mo-ta g. He it is who will tell you. [The reference is to a superior spirit as indicated by the presence of horns, and the zigzag line upon the breast. The words signify that Kitshi Manidø will make known to the candidate the presence within his body of the mɨgis, when the proper time arrives.]

Rest, or pause, in the song.

During this interval another smoke offering is made, in which the Midɇ priest is joined by the candidate.

Hĭu-a-me-da-ma ki-a-wɇn-da-mag man-i-dø-wĭt hĭu-a-wen-da-mag. (As sung.) Ki-wĭn-da-mag-u-nan man-i-dø-wid. He tells us he is [one] of the manidøs. [This manidø is the same as that referred to in the above-named phrase. This form is different, the four spots denoting the four sacred mɨgis points upon his body, the short radiating lines referring to the abundance of magic powers with which it is filled.]

Wa-sa-wa-dɨ, hɇ, wen-da-na-ma, mĭ-tɇ-wi[n]. (As sung.) Wa-sa-wa-dŭn-da-na-ma I get it from afar mi-dɇ-wi-wĭn. The "grand medicine." [The character represents a leg, with a magic line drawn across the middle, to signify that the distance is accomplished only through the medium of supernatural powers. The place "from afar" refers to the abode of Kitshi Manidø.]

Ki-go-na-bi-hi[n] ɇ-ni-na mi-tɇ. (As sung.) Ki[n]-do-na-bɨ-in mi-dɇ-wi-wĭn-ni-ni I place you there "in the grand medicine" (among the "Midɇ people") a-bit-da-win. Half way (in the Midɇwign). [The Midɇ priest informs the candidate that the second initiation will advance the candidate half way into the secrets of the Midɇwign. 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 sky.]



Hi-sha-we-ne-me-go, hɇ, nɇ. Ni-go-tshi-mi, hɇ. (As sung.) Ni-sha-we-ni-mi-go ĕ-ne-m-bi-dzhĭk. They have pity on me those who are sitting here. [This request is made to the invisible manidøs who congregate in the Midewign during the ceremonies, and the statement implies that they approve of the candidate's advancement.]

Another smoke offering is made upon the completion of this song, after which both individuals retire to their respective habitations. Upon the following day, that being the one immediately preceding the day of ceremony, the candidate again repairs to the sudatory to take a last vapor bath, after the completion of which he awaits the coming of his preceptor for final conversation and communion with manidøs respecting the step he is prepared to take upon the morrow.

The preceptor's visit is merely for the purpose of singing to the candidate, and impressing him with the importance of the rites of the Midɇwign. After making the usual offering of tobacco smoke the preceptor becomes inspired and sings a song, the following being a reproduction of the one employed by him at this stage of the preparatory instruction. (See Pl. XIII B.)

Man-i-dø, hɇ, nɇ, man-i-dø, hɇ, nɇ. Spirit, spirit, Ni-man-i-dø win-da-bi-an. I am a spirit (is) the reason why I am here. [The zigzag lines extending downward and outward from the mouth indicate singing. He has reached the power of a manidø, and is therefore empowered to sit within the sacred inclosure of the Midɇwign, to which he alludes.]

Da-bɨ-wⱥ-ni, ha, hɇ, A[n]-nĭn, e-kø-wɇ-an. Drifting snow, why do I sing. [The first line is sung, but no interpretation of the words could be obtained, and it was alleged that the second line contained the idea to be expressed. The horizontal curve denotes the sky, the vertical zigzag lines indicating falling snow—though being exactly like the lines employed to denote rain. The drifting snow is likened to a shower of delicate mɨgis shells or spots, and inquiry is made of it to account for the feeling of inspiration experienced by the singer, as this shower of mɨgis descends from the abode of Kitshi Manidø and is therefore, in this instance, looked upon as sacred.]

Rest, or pause.

Gi-man-i-dø-wɇ, ni-me-ne-ki-nan wan-da. Gi-a-wĭngk, gi-man-i-dø-a-ni-min, Your body, I believe it is a spirit. Gi-a-wĭngk. your body. [The first line is sung, but the last word could not be satisfactorily explained. The first word, as now pronounced, is Kitshi Manidø, and the song is addressed to him. The curved line, from which the arm protrudes, is the Midɇwign and the arm itself is that of the speaker in the attitude of adoration: reaching upward in worship and supplication.]

Pi-nɇ-si ne-pi-mi-a ni[n]-ge-gɇ-kwe-a[n] The bird as I promise the falcon mi-we-tshi-man-i-dø-wid. the reason he is a spirit. [The second word is of archaic form and no agreement concerning its correct signification could be reached by the Midɇ. The meaning of the phrase appears to be that Kitshi Manidø promised to create the Thunder-bird, one of the manidøs. The falcon is here taken as a representative of that deity, the entire group of Thunderers being termed a-ni-mi-ki.]

Zhɨn-gwe mi-shi-ma-kwa Makes a great noise the bear. we[n]-dzhi-wa-ba-mok-kwɇd kŭn-nɇt. the reason I am of flame. [The character of the bear represents the great bear spirit of the malevolent type, a band about his body indicating his spirit form. By means of his power and influence the singer has become endowed with the ability of changing his form into that of the bear, and in this guise accomplishing good or evil. The reference to flame (fire) denotes the class of conjurers or Shamans to which this power is granted, i.e., the Wbĕnø, and in the second degree this power is reached as will be referred to further on.]

Ni-a-wen-din-da-sa, ha, sa, man-i-dø-wid. Gi-a-wĭngk in-do-sa man-i-dø-wid. In your body I put it the spirit. [The first line is sung, and is not of the modern style of spoken language. The second line signifies that the arm of Kitshi Manidø, through the intermediary of the Midɇ priest, will put the spirit, i.e., the mɨgis, into the body of the candidate.]

The singer accompanies his song either by using a short baton of wood, termed "singing stick" or the Midɇ drum. After the song is completed another present of tobacco is given to the preceptor, and after making an offering of smoke both persons return to their respective wigiwams. Later in the evening the preceptor calls upon the candidate, when both, with the assistance of friends, carry the presents to the Midɇwign, where they are suspended from the rafters, to be ready for distribution after the initiation on the following day. Several friends of the candidate, who are Midɇ, are stationed at the doors of the Midɇwign to guard against the intrusion of the uninitiated, or the possible abstraction of the gifts by strangers.

INITIATION OF CANDIDATE.

The candidate proceeds early on the morning of the day of initiation to take possession of the sweat-lodge, where he awaits the coming of his preceptor and the eight officiating priests. He has an abundance of tobacco with which to supply all the active participants, so that they may appease any feeling of opposition of the manidøs toward the admission of a new candidate, and to make offerings of tobacco to the guardian spirit of the second degree of the Midɇwiwin. After the usual ceremony of smoking individual songs are indulged in by the Midɇ priests until such time as they may deem it necessary to proceed to the Midɇwign, where the members of the society have long since gathered and around which is scattered the usual crowd of spectators. The candidate leads the procession from the sweat-lodge to the eastern entrance of the Midɇwign, carrying an ample supply of tobacco and followed by the priests who chant. When the head of the procession arrives at the door of the sacred inclosure a halt is made, the priests going forward and entering. The drummer, stationed within, begins to drum and sing, while the preceptor and chief officiating priest continue their line of march around the inclosure, going by way of the south or left hand. Eight circuits are made, the last terminating at the main or eastern entrance. The drumming then ceases and the candidate is taken to the inner side of the door, when all the members rise and stand in their places. The officiating priests approach and stand near the middle of the inclosure, facing the candidate, when one of them says to the Midɇ priest beside the latter: O-da-pin a-sɇ-ma—"Take it, the tobacco," whereupon the Midɇ spoken to relieves the candidate of the tobacco and carries it to the middle of the inclosure, where it is laid upon a blanket spread upon the ground. The preceptor then takes from the cross-poles some of the blankets or robes and gives them to the candidate to hold. One of the malevolent spirits which oppose the entrance of a stranger is still supposed to remain with the Midɇwign, its body being that of a serpent, like flames of fire, reaching from the earth to the sky. He is called I-shi-ga-nɇ-bĭ-gŏg—"Big-Snake." To appease his anger the candidate must make a present; so the preceptor says for the candidate:

Ka-wɨ[n]-nĭ-na-ga wa-ba-ma-si-ba-shĭ-gi-ne-gɇt? Do you not see how he carries the goods?

This being assented to by the Midɇ priests the preceptor takes the blankets and deposits them near the tobacco upon the ground. Slight taps upon the Midɇ drum are heard and the candidate is led toward the left on his march round the interior of the Midɇwign, the officiating priests following and being followed in succession by all others present. The march continues until the eighth passage round, when the members begin to step back into their respective places, while the officiating Midɇ finally station themselves with their backs toward the westernmost degree post, and face the door at the end of the structure. The candidate continues round to the western end, faces the Midɇ priests, and all sit down. The following song is then sung, which may be the individual production of the candidate (Pl. XIII, C). A song is part of the ritual, though it is not necessary that the candidate should sing it, as the preceptor may do so for him. In the instance under my observation the song was an old one (which had been taught the candidate), as the archaic form of pronunciation indicates. Each of the lines is repeated as often as the singer may desire, the prolongation of the song being governed by his inspired condition. The same peculiarity governs the insertion, between words and at the end of lines, of apparently meaningless vowel sounds, to reproduce and prolong the last notes sounded. This may be done ad libitum, rythmical accentuation being maintained by gently tapping upon the Midɇ drum.

Hĭa-ni-de hĕn-da man-i-dø, hø, ni-sha-bon-de man-i-dø-en-dt. Where is the spirit lodge? I go through it. [The oblong structure represents the Midɇwign, the arm upon the left indicating the course of the path leading through it, the latter being shown by a zigzag line.]

Nin-gø-sa mĭ-dɇ-kwe ni-ka na-ska-wa. I am afraid of the "grand medicine" woman; I go to her. [A leg is shown to signify locomotion. The singer fears the opposition of a Midɇ priestess and will conciliate her.]

Ka-ni-sa hi-a-tshi-mĭn-dɇ man-ski-kɨ, dɇ, hɇ, hɇ. Kinsmen who speak of me, they see the striped sky. [A person of superior power, as designated by the horns attached to the head. The lines from the mouth signify voice or speech, while the horizontal lines denote the stratus clouds, the height above the earth of which illustrates the direction of the abode of the spirit whose conversation, referring to the singer, is observed crossing them as short vertical zigzag lines; i.e., voice lines.]

Ke-na-nan-do-mɇ ko-nø-ne-nak ka-ne-hɇ nin-ko-tshi nan-no-me. The cloud looks to me for medicine. [The speaker has become so endowed with the power of magic influence that he has preference with the superior Manidøs. The magic influence is shown descending to the hand which reaches beyond the cloud indicated by the oblong square upon the forearm.]

Rest, after which dancing begins.

Wa-tshu-a-nɇ ke-ba-bing-e-on, wa-dzhu. Going into the mountains. [The singer's thoughts go to the summit to commune with Kitshi Manidø. He is shown upon the summit.]

Hi-mĕ-de-wa hen-dĕ-a he-na. The grand medicine affects me. [In his condition he appeals to Kitshi Manidø for aid. The arms represent the act of supplication.]

Hai-an-go ho-ya o-gĕ-ma, ha. The chief goes out. [The arms grasp a bear—the Bear Manidø—and the singer intimates that he desires the aid of that powerful spirit, who is one of the guardians of the Midɇwign.]

Nish-o-wɇ ni-mɇ-hi-gø, hɇ, ni-gø-tshi-mi-go-we, hɇ. Have pity on me wherever I have medicine. [The speaker is filled with magic influence, upon the strength of which he asks the Bear to pity and to aid him.]

Wi-so-mi-ko-wɇ hĕ-a-za-we-ne-ne-gø, hø. I am the beaver; have pity on me. [This is said to indicate that the original maker of the mnemonic song was of the Beaver totem or gens.]

Hɇn-ta-no-wik-ko-we de-wĕn-da ĕn-da—dn. I wish to know what is the matter with me. [The singer feels peculiarly impressed by his surroundings in the Midɇwign, because the sacred manidøs have filled his body with magic powers. These are shown by the zigzag or waving lines descending to the earth.]

As each of the preceding lines or verses is sung in such a protracted manner as to appear like a distinct song, the dancers, during the intervals of rest, always retire to their places and sit down. The dancing is not so energetic as many of those commonly indulged in for amusement only. The steps consist of two treading movements made by each foot in succession. Keeping time with the drum-beats, at the same time there is a shuffling movement made by the dancer forward, around and among his companions, but getting back toward his place before the verse is ended. The attitude during these movements consists in bending the body forward, while the knees are bent, giving one the appearance of searching for a lost object. Those who do not sing give utterance to short, deep grunts, in accordance with the alternate heavier strokes upon the drum.

As the dancing ceases, and all are in their proper seats, the preceptor, acting for the candidate, approaches the pile of tobacco and distributes a small quantity to each one present, when smoking is indulged in, preceded by the usual offering to the east, the south, the west, the north, the sky and the earth.

After the completion of this ceremonial an attendant carries the Midɇ drum to the southeast angle of the inclosure, where it is delivered to the drummer; then the officiating priests rise and approach within two or three paces of the candidate as he gets upon his knees. The preceptor and the assistant who is called upon by him take their places immediately behind and to either side of the candidate, and the Midɇ priest lowest in order of precedence begins to utter quick, deep tones, resembling the sound hŏ, hŏ, hŏ, hŏ, hŏ, at the same time grasping his midɇ sack with both hands, as if it were a gun, and moving it in a serpentine and interrupted manner toward one of the large joints of the candidate's arms or legs. At the last utterance of this sound he produces a quick puff with the breath and thrusts the bag forward as if shooting, which he pretends to do, the missile being supposed to be the invisible sacred mɨgis. The other priests follow in order from the lowest to the highest, each selecting a different joint, 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 unconscious. The Midɇ priests then lay their sacks upon his back, when the candidate begins to recover and spit out the mɨgis shell which he had previously hidden within his mouth. Then the chief Midɇ 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 degree, of holding it toward the east, south, west, north, and the sky, and finally to the mouth of the candidate, when the latter, who has partly recovered from his apparently insensible condition, again relapses into that state. The eight priests then place their sacks to the respective joints at which they previously directed them, which fully infuses the body with the magic influence as desired. Upon this the candidate recovers, takes up the mɨgis shell and, placing it upon his left palm, holds it forward and swings it from side to side, saying he! he! he! he! he! and pretends to swallow it, this time only reeling from its effects. He is now restored to a new life for the second time; and as the priests go to seek seats he is left on the southern side and seats himself. After all those who have been occupied with the initiation have hung up their midɇ sacks on available projections against the wall or branches, the new member goes forward to the pile of tobacco, blankets, and other gifts and divides them among those present, giving the larger portions to the officiating priests. He then passes around once more, stopping before each one to pass his hands over the sides of the priests'heads, and says:

Mi-gwĕtsh ga-shi-tø-win bi-m-dĭ-si-wĭn, Thanks for giving to me life,

after which he retreats a step, and clasping his hands and bowing toward the priest, says:

Ni-ka-ni ni-kani ni-ka-ni ka-nia, fellow midɇ fellow midɇ fellow midɇ,

to which each responds hau, ɇ[n]. The word hau is a term of approbation, ɇ[n] signifying yes, or affirmation, the two thus used together serving to intensify the expression. Those of the Midɇ present who are of the second, or even some higher degree, then indulge in the ceremony of passing around to the eastern part of the inclosure, where they feign coughing and gagging, so as to produce from the mouth the mɨgis shell, as already narrated in connection with the first degree, p. 192.

This manner of thanking the officiating Midɇ for their services in initiating the candidate into a higher degree is extended also to those members of the Midɇwiwin who are of the first degree only, in acknowledgment of the favor of their presence at the ceremony, they being eligible to attend ceremonial rites of any degree higher than the class to which they belong, because such men are neither benefited nor influenced in any way by merely witnessing such initiation, 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 influence.

Various members of the society indulge in short harangues, recounting personal exploits in the performance of magic and exorcism, to which the auditors respond in terms of gratification and exclamations of approval. During these recitals the ushers, appointed for the purpose, leave the inclosure by the western door to return in a short time with kettles of food prepared for the midɇ feast. The ushers make four circuits of the interior, giving to each person present a quantity of the contents of the several vessels, so that all receive sufficient to gratify their desires. When the last of the food has been consumed, or removed, the midɇ drum is heard, and soon a song is started, in which all who desire join. After the first two or three verses of the song are recited, a short interval of rest is taken, but when it is resumed dancing begins and is continued to the end. In this manner they indulge in singing and dancing, interspersed with short speeches, until the approach of sunset, when the members retire to their own wigiwams, leaving the Midɇ-wign by the western egress.

The ushers, assisted by the chief Midɇ, then remove the sacred post from the inclosure and arrange the interior for new initiations, either of a lower or higher class, if candidates have prepared and presented themselves. In case there is no further need of meeting again at once, the members of the society and visitors return upon the following day to their respective homes.

DESCRIPTIVE NOTES.

The mɨgis shell employed in the second degree initiation is of the same species as those before mentioned. At White Earth, however, some of the priests claim an additional shell as characteristic of this advanced degree, and insist that this should be as nearly round as possible, having a perforation through it by which it may be secured with a strand or sinew. In the absence of a rounded white shell a bead may be used as a substitute. On Pl. XI, No. 4, is presented an illustration of the bead (the second-degree mɨgis) presented to me on the occasion of my initiation.

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 tastes, though a few old men still adhere to the traditional method previously described (pp. 180, 181). The candidate usually adopts the style practiced by his preceptor, to which he is officially entitled; 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 time, then the candidate has the privilege of painting his face according to the style of the preceding degree. If he follow his last preceptor it is regarded as an exceptional token of respect, and the student is not expected to follow the method in his further advancement.

A Midɇ of the second degree is also governed by his tutelary daimon; e.g., if during the first fast and vision he saw a bear, he now prepares a necklace of bear-claws, which is worn about the neck and crosses the middle of the breast. He now has the power of changing his form into that of a bear; and during that term of his disguise he wreaks vengeance upon his detractors and upon victims for whose destruction he has been liberally rewarded. Immediately upon the accomplishment of such an act he resumes his human form and thus escapes identification and detection. Such persons are termed by many "bad medicine men," and the practice of thus debasing the sacred teachings of the Midɇwiwin is discountenanced by members of the society generally. Such pretensions are firmly believed in and acknowledged by the credulous and are practiced by that class of Shamans here designated as the Wbĕnø.

In his history[15] Rev. Mr. Jones says:

As the powwows always unite witchcraft with the application of their medicines I shall here give a short account of this curious art.

Witches and wizards are persons supposed to possess the agency of familiar spirits from whom they receive power to inflict diseases on their enemies, prevent good luck of the hunter and the success of the warrior. They are believed to fly invisibly at pleasure from place to place; to turn themselves into bears, wolves, foxes, owls, bats, and snakes. Such metamorphoses they pretend to accomplish by putting on the skins of these animals, at the same time crying and howling in imitation of the creature they wish to represent. Several of our people have informed me that they have seen and heard witches in the shape of these animals, especially the bear and the fox. 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 hill, so as to be lost sight of for a time by her pursuers, and then, instead of seeing a bear they behold an old woman walking quietly along or digging up roots, and looking as innocent as a lamb. The fox witches are known by the flame of fire which proceeds out of their mouths every time they bark.

Many receive the name of witches without making any pretensions to the art, merely because they are deformed or ill-looking. Persons esteemed witches or wizards are generally eccentric characters, remarkably wicked, of a ragged appearance and forbidding countenance. The way in which they are made is either by direct communication with the familiar spirit during the days of their fasting, or by being instructed by those skilled in the art.

[Footnote 15: History of the Ojebway Indians, etc., London (1843?), pp. 145, 146.]

A Midɇ of the second degree has the reputation of superior powers on account of having had the mɨgis placed upon all of his joints, and especially because his heart is filled with magic power, as is shown in Pl. III, No. 48. In this drawing the disk upon the breast denotes where the mɨgis has been "shot" into the figure, the enlarged size of the circle signifying "greater abundance," in contradistinction to the common designation of a mɨgis shown only by a simple spot or small point. One of this class is enabled to hear and see what is transpiring at a remote distance, the lines from the hands indicating that he is enabled to grasp objects which are beyond the reach of a common person, and the lines extending from the feet signifying that he can traverse space and transport himself to the most distant points. Therefore he is sought after by hunters for aid in the discovery and capture of game, for success in war, and for the destruction of enemies, however remote may be their residence.

When an enemy or a rival is to be dealt with a course is pursued similar to that followed when preparing hunting charts, though more powerful magic medicines are used. In the following description of a pictograph recording such an occurrence the Midɇ, or rather the Wbĕnø, was of the fourth degree of the Midɇwiwin. The indication of the grade of the operator is not a necessary part of the record, but in this instance appears to have been prompted from motives of vanity. The original sketch, of which Fig. 24 is a reproduction, was drawn upon birch-bark by a Midɇ, in 1884, and the ceremony detailed actually occurred at White Earth, Minnesota. By a strange coincidence the person against whom vengeance was aimed died of pneumonia the following spring, the disease having resulted from cold contracted during the preceding winter. The victim resided at a camp more than a hundred miles east of the locality above named, and his death was attributed to the Midɇ's power, a reputation naturally procuring for him many new adherents and disciples. The following is the explanation as furnished by a Midɇ familiar with the circumstances:

destroying an enemy.]

No. 1 is the author of the chart, a Midɇ who was called upon to take the life of a man living at a distant camp. The line extending from the midɇ to the figure at No. 9, signifies that his influence will reach to that distance.

No. 2, the applicant for assistance.

Nos. 3, 4, 5, and 6, represent the four degrees of the Midɇwiwin (of which the operator, in this instance, was a member). The degrees are furthermore specifically designated by short vertical strokes.

No. 7 is the midɇ drum used during the ceremony of preparing the charm.

No. 8 represents the body of the intended victim. The heart is indicated, and upon this spot was rubbed a small quantity of vermilion.

No. 9 is the outline of a lake, where the subject operated upon resided.

War parties are not formed at this time, but mnemonic charts of songs used by priests to encourage war parties, are still extant, and a reproduction of one is given on Pl. XIII, D. This song was used by the Midɇ priest to insure success to the parties. The members who intended participating in the exhibition would meet on the evening preceding their departure, and while listening to the words, some would join in the singing while others would dance. 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 performers. The war drum was used, 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 men. This drum is, in size, like that employed for dancing. It is made by covering with rawhide an old kettle, or wooden vessel, from 2 to 3 feet in diameter. The drum is then attached to four sticks, or short posts, so as to prevent its touching the ground, thus affording every advantage for producing full and resonant sounds, when struck. The drumsticks are strong withes, at the end of each of which is fastened a ball of buckskin thongs. The following lines are repeated ad libitum:



Hu-na-wa-na ha-wⱥ, un-do-dzhe-na ha-we-nĕ. I am looking [feeling] for my paint. [The Midɇ's hands are at his medicine sack searching for his war paint.]

Hĭa-dzhi-mĭn-de non-da-kø, hø, They hear me speak of legs. [Refers to speed in the expedition. To the left of the leg is the arm of a spirit, which is supposed to infuse magic influence so as to give speed and strength.]

Hu-wa-ke, na, ha, He said, [The Turtle Manidø will lend his aid in speed. The turtle was one of the swiftest manidøs, until through some misconduct, Minabøzho deprived him of his speed.]

Wa-tshe, ha, hwɇ, wa-ka-te, hɇ, wa-tshe, ha, hwɇ. Powder, he said. [The modern form of Wa-ka-te, he, hwⱥ, is ma-ka-dɇ-hwa; other archaic words occur also in other portions of this song. The phrase signifies that the Midɇ Manidø favors good results from the use of powder. His form projects from the top of the Midɇ structure.]

Rest. A smoke is indulged in after which the song is resumed, accompanied with dancing.

Sin-go-na wa-kɨ na-ha-ka I made him cry. [The figure is that of a turkey buzzard which the speaker shot.]

Te-wa-tshi-me-kwe-na, ha, na-ke-nan. They tell of my powers. [The people speak highly of the singer's magic powers; a charmed arrow is shown which terminates above with feather-web ornament, enlarged to signify its greater power.]

He-wĕ-ne-nis-sa ma-he-ka-nĕn-na. What have I killed, it is a wolf. [By aid of his magic influence the speaker has destroyed a bad manidø which had assumed the form of a wolf.]

Sun-gu-we-wa, ha, nɨn-dɇn, tshi-man-da-kwa hana-nĭn-dɇn. I am as strong as the bear. [The Midɇ likens his powers to those of the Bear Manidø, one of the most powerful spirits; his figure protrudes from the top of the Midɇwign while his spirit form is indicated by the short lines upon the back.]

Wa-ka-na-ni, hɇ, wa-ka-na-ni. I wish to smoke. [The pipe used is that furnished by the promoter or originator of the war party, termed a "partisan." The Midɇ is in full accord with the work undertaken and desires to join, signifying his wish by desiring to smoke with the braves.]

He-wa-hø-a hai-a-nɇ I even use a wooden image. [Effigies made to represent one who is to be destroyed. The heart is punctured, vermilion or other magic powder is applied, and the death of the victim is encompassed.]

Pa-kwa ma-ko-nɇ ⱥ, ø, hɇ, øsh-ke-na-ko-nɇ-a. The bear goes round angry. [The Bear Manidø is angry because the braves are dilatory in going to war. The sooner they decide upon this course, the better it will be for the Midɇ as to his fee, and the chances of success are greater while the braves are infused with enthusiasm, than if they should become sluggish and their ardor become subdued.]

THIRD DEGREE.

wign of the third degree.]

The structure in which the third degree of the Midɇwiwin is conferred resembles that of the two preceding, and an outline is presented in Fig. 25. In this degree three posts are erected, the first one resembling that of the first degree, being painted red with a band of green around the top. (Pl. XV, No. 1.) This is planted a short distance to the east of the middle of the floor. The second post is also painted red, but has scattered over its entire surface spots of white clay, each of about the size of a silver quarter of a dollar, symbolical of the mɨgis shell. Upon the top of this post is placed the stuffed body of an owl—Kŏ-k-kŏ-ø. (Pl. XV, No. 2.) This post is planted a short distance west of the first one and about midway between it and the third, which last is erected within about 6 or 8 feet from the western door, and is painted black. (Pl. XV, No. 3.) The sacred stone against which patients are placed, and which has the alleged virtue of removing or expelling the demons that cause disease, is placed upon the ground at the usual spot near the eastern entrance (Fig. 25, No. 1). The Makw Manidø—bear spirit—is the tutelary guardian of this degree. Cedar trees are planted at each of the outer angles of the structure (Fig. 25, Nos. 6, 7, 8, 9). The sudatory is erected about 100 yards due east of the main entrance of the Midɇwign, and is of the same size and for the same purpose as that for the second degree.

wign.]

PREPARATION OF CANDIDATE.

It is customary for the period of one year to elapse before a second-degree Midɇ can be promoted, even if he be provided with enough presents for such advancement. As the exacted fee consists of goods and tobacco thrice the value of the fee for the first degree, few present themselves. This degree is not held in as high estimation, relatively, as the preceding one; but it is alleged that a Midɇ's powers are intensified by again subjecting himself to the ceremony of being "shot with the sacred mɨgis," 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 degree.

A Midɇ who has in all respects complied with the preliminaries of announcing to the chief Midɇ his purpose, gaining satisfactory evidence of his resources and ability to present the necessary presents, and of his proficiency in the practice of medical magic, etc., selects a preceptor of at least the third degree and one who is held in high repute and influence in the Midɇwiwin. After procuring the services of such a person and making a satisfactory agreement with him, he may be enabled to purchase from him some special formul for which he is distinguished. The instruction embraces a rsum of the traditions previously given, the various uses and properties of magic plants and compounds with which the preceptor is familiar, and conversations relative to exploits performed in medication, incantation, and exorcism. Sometimes the candidate is enabled to acquire new "medicines" to add to his list, and the following is a translation of the tradition relating to the origin of ginseng (Aralia quinquefolia, Gr.), the so-called "man root," held in high estimation as of divine origin. In Fig. 3 is presented a pictorial representation of the story, made by Ojibwa, a Midɇ priest of White Earth, Minnesota. The tradition purports to be an account of a visit of the spirit of a boy to the abode of DzhibaiManidø, "the chief spirit of the place of souls," called Ne-ba-gi-zis, "the land of the sleeping sun."

There appears to be some similarity between this tradition and that given in connection with Pl. V, in which the Sun Spirit restored to life a boy, by which act he exemplified a portion of the ritual of the Midɇwiwin. It is probable therefore that the following tradition is a corruption of the former and made to account for the origin of "man root," as ginseng is designated, this root, or certain portions of it, being so extensively employed in various painful complaints.

Once an old Midɇ, with his wife and son, started out on a hunting trip, and, as the autumn was changing into winter, the three erected a substantial wigiwam. The snow began to fall and the cold increased, so they decided to remain and eat of their stores, game having been abundant and a good supply having been procured. The son died; whereupon his mother immediately set out for the village to obtain help to restore him to life, as she believed her father, the chief priest of the Midɇ-wiwin, able to accomplish this.

When the woman informed her father of the death of her son, her brother, who was present, immediately set out in advance to render assistance. The chief priest then summoned three assistant Midɇ, and they accompanied his daughter to the place where the body of his dead grandson lay upon the floor of the wigiwam, covered with robes.

The chief Midɇ placed himself at the left shoulder of the dead boy, the next in rank at the right, while the two other assistants stationed themselves at the feet. Then the youngest Midɇ—he at the right foot of the deceased—began to chant a midɇ song, which he repeated a second, a third, and a fourth time.

When he had finished, the Midɇ at the left foot sang a midɇ song four times; then the Midɇ at the right shoulder of the body did the same, after which the chief Midɇ priest sang his song four times, whereupon there was a perceptible movement under the blanket, and as the limbs began to move the blanket was taken off, when the boy sat up. Being unable to speak, he made signs that he desired water, which was given to him.

The four Midɇ priests then chanted medicine songs, each preparing charmed remedies which were given to the boy to complete his recovery. The youngest Midɇ, standing at the foot of the patient, gave him four pinches of powder, which he was made to swallow; the Midɇ at the left foot did the same; then the Midɇ at the right shoulder did likewise, and he, in turn, was followed by the chief priest standing at the left shoulder of the boy; 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 land," and had learned of the "grand medicine."

The boy then narrated what his spirit had experienced during the trance, as follows: "Gi-gi-min-ĕ-go-min mi-dɇ-wi-wĭn mi-dɇ man-i-dø 'n-gi-gĭn-o-a-mk ban-dzhi-ge-o-we-n ta-zi-ne-zho-wak ni-zha-nĕ-zak, kĭ-wi-de-gĕt mi-o-pi-ke-ne-bŭi-yan ka-ki-nĕ ka-we-dĕ-ge mi-o-wŏk-pi i-kan-o-a-mag-ĭ-na mi-dɇ mani-dø wi-we-ni-tshi mi-dɇ-wi-wĭn, ki-mi-m-dĭ-si-win-in-n ki-mi-nĭ-go-nan ge-on-dĕ-na-mŏngk ki-mi-m-di-si-wa-in-an; ki-ki-no-a-mag-wi-nan mash-kĭ-ki o-gi-mi-ni-go-wan o-dzhi-bi-gn gi-me-ni-na-gŭk mash-kĭ-ki-wa-bo[n] shtĭk-wan-a-ko-se-an o-ma-msh-kĭ-ki ma-gi-ga-to ki-ka-ya-tøn."

The following is a translation:

"He, the chief spirit of the Midɇ Society, gave us the "grand medicine," and he has taught us how to use it. I have come back from the spirit land. There will be twelve, all of whom will take wives; when the last of these is no longer without a wife, then will I die. That is the time. The Midɇ spirit taught us to do right. He gave us life and told us how to prolong it. These things he taught us, and gave us roots for medicine. I give to you medicine; if your head is sick, this medicine put upon it, you will put it on."

The revelation received by the boy was in the above manner imparted to the Indians. 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 narrator. It is observed, also, that a number of the words are archaic, which fact appears to be an indication of some antiquity, at least, of the tradition.

The following are the principal forms in which a Midɇ will utilize Aralia quinquefolia, Gr., ginseng—Shtĕ-na-bi-o-dzhi-bik:

1. Small quantities of powdered root are swallowed to relieve stomachic pains.

2. A person complaining with acute pains in any specific part of the body is given that part of the root corresponding to the part affected; e.g., for pleurisy, the side of the root is cut out, and an infusion given to relieve such pains; if one has pains in the lower extremities, the bifurcations of the root are employed; should the pains be in the thorax, the upper part of the root— corresponding to the chest—is used in a similar manner.

INITIATION OF CANDIDATE.

As the candidate for promotion has acquired from his Midɇ friends such new information as they choose to impart, and from his instructor all that was practicable, he has only to await the day of ceremony to be publicly acknowledged as a third-degree Midɇ. As this time approaches the invitation sticks are sent to the various members and to such non-resident Midɇ as the officiating priests may wish to honor. On or before the fifth day previous to the meeting the candidate moves to the vicinity of the Midɇwign. On that day the first sweat bath is taken, and one also upon each succeeding day until four baths, as a ceremony of purification, have been indulged in. On the evening of the day before the meeting his preceptor visits him at his own wigiwam when, with the assistance of friends, the presents are collected and carried to the Midɇ-wign and suspended from the transverse poles near the roof. The officiating priests may subsequently join him, when smoking and singing form the chief entertainment of the evening.

By this time numerous visitors have gathered together and are encamped throughout the adjacent timber, and the sound of the drum, where dancing is going on, may be heard far into the night.

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 Midɇ priests by whom he is escorted to the Midɇwign. With the assistance of the preceptor he arranges his gift of tobacco which he takes with him to the sacred inclosure, after which a smoke offering is made, and later Midɇ songs are chanted. These may be of his own composition as he has been a professor of magic a sufficient lapse of time to have composed them, but to give evidence of superior powers the chief, or some other of the officiating priests, will perhaps be sufficiently inspired to sing. The following was prepared and chanted by one of the Midɇ priests at the third-degree meeting at White Earth, Minnesota, and the illustration in Pl. XIV, A, is a reproduction of the original. The words, with translation, are as follows:



Ni-ka-ni-na man-do-na-mø-a. My friend I am shooting into you in trying to hit the mark. [The two arms are grasping the mɨgis, which he the Midɇ is going to shoot into the body of the candidate. The last word means, literally, trying to hit the mark at random.]

Me-kwa-me-sha-kwak, mi-tɇ-wi-da. While it is clear let us have it, the "grand medicine." [The Midɇ arm, signified by the magic zigzag lines at the lower end of the picture, reaches up into the sky to keep it clear; the rain is descending elsewhere as indicated by the lines descending from the sky at the right and left.]

Rest. During this interval a smoke offering is made.

Mi-sha-kwi-tø-nĭ mɨ-gĭs-sĭm. As clear as the sky [is] my mɨgis. [The figure represents the sacred mɨgis, as indicated by the short lines radiating from the periphery. The mɨgis is white and the clear sky is compared to it.]

Søn-gi-mi-dɇ wi-ka-ne, hɇ, Wi-nø-a man-i-dø-wi-dzhɨ-id-e-zhi-wt. Take the "grand medicine" strong, as they, together with the "Great Spirit," tell me. [The candidate is enjoined to persevere in his purpose. The associate Midɇ are alluded to, as also Kitshi Manidø, who urge his continuance and advancement in the sacred society. The arm reaches down to search for the sacred mɨgis of the fourth degree— designated by four vertical lines—which is, as yet, hidden from the person addressed.]

Hwa-ba-mi-dɇ, hwa-ba-mi-dɇ, Na-wa-kin-tɇ. He who sees me, he who sees me, stands on the middle of the earth. [The human figure symbolizes Kitshi Manidø; the magic lines cross his body, while his legs rest upon the outline of the Midɇwign. His realm, the sky, reaches from the zenith to the earth, and he beholds the Midɇ while chanting and conducting the Midɇwiwin.]

Man-i-dø wi-ka-ni ni-mi-dɇ. To the spirit be a friend, my Midɇ. [The speaker enjoins the candidate to be faithful to his charge, and thus a friend to Kitshi Manidø, who in return will always assist him. The figure holds a mɨgis in its right hand, and the Midɇ drum in its left.]

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



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

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

It is believed that there are five powerful manidøs who abide within the third-degree Midɇwign, one of whom is the Midɇ manidø—Kitshi Manidø—one being present at the sacred stone, the second at that part of the ground between the sacred stone and the first part where the gifts are deposited, the remaining three at the three degree posts.

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

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

mĭs-sa-a-shi-gwa now is the time

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

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

The following is a free translation:

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

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

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

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

n-dzhe-ho ĭ-a-ni o-gɇn, hwe-ø-ke, hwe-ø-ke. Mother is having it over again. [The reference is to the earth, as having the ceremony of the "grand medicine" again.]

Ni-ka-nan ni-go-sn, ni-go-sn ni-ka-ni-san, man-i-dø wi-dzhig nin-go-sn an-i-wa-bi-dzhig ni-ka. Friends I am afraid, I am afraid, friends, of the spirits sitting around me. [The speaker reaches his hand toward the sky, i.e., places his faith in Kitshi Manidø who abides above.]

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

Ya-be-kai-a-bi, ya-be-kai-a-bi, hɇ-ⱥ, hɇ-ⱥ, ya-be-kai-a-bi, ya-be-kai-a-bi, hɇ-ⱥ, hɇⱥ, wa-na-he-ni-o-ni, ya-be-kai-o-bik. We are still sitting in a circle. [A Midɇ sitting within the Midɇwign; the circle is shown.]

A-ya-a-bi-ta pa-ke-zhĭk, u, hu, a, Half the sky [The hand is shown reaching toward the sky, imploring the assistance of Kitshi Manidø that the candidate may receive advancement in power. He has only two degrees, one-half of the number desired.]

Ba-be-ke o-gi-mn nish-a-we, hɇ, ne-me-ke-hɇ, nish-a-we-ni-mĭk o-gi-mn. The spirit has pity on me now, [The "Great Spirit" is descending upon the Midɇwign, to be present during the ceremony.]

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

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

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

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

Wi-wa-ba-mina hɇ-na ko-ni-a-ni, ka, ko-ni-a-ho-nⱥ, nɨ, kⱥ. See how I shine in making medicine. [The speaker likens himself to the Makwa Manidø, one of the most powerful Midɇ spirits. His body shines as if it were ablaze with light—due to magic power.]

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

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

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

The Midɇ priest second in rank then says to the candidate: Ke-go-wi-ka-za-gi-to-wa-kin ki-da-no-katshĭ-gn kai-ɇ-gi-gɨt a-sɇ-ma, kai-e-mɨ-dzĭm, which signifies: "Never begrudge your goods, neither your tobacco, nor your provisions." To this the candidate responds ɇ[n]—yes, by this signifying that he will never regret what he has given the Midɇ for their services. The candidate remains standing while the members of the society take seats, after which he goes to the pile of blankets, skins, and other presents, and upon selecting appropriate ones for the officiating priests he carries them to those persons, after which he makes presents of less value to all other Midɇ present. Tobacco is then distributed, and while all are preparing to make an offering to Kitshi Manidø of tobacco, the newly accepted member goes around to each, member present, passes his hands downward over the sides of the Midɇ's head and says:

Mi-gwĕtsh gashi-tø-win bi-ma-dĭ-si-wɨn, Thanks for giving to me life,

then, stepping back, he clasps his hands and bows toward the Midɇ, adding: Ni-ka-ni, ni-ka-ni, ni-ka-ni, ka-na,—"My Midɇ friend, my Midɇ friend, my Midɇ friend, friend." To this the Midɇ responds in affirmation, hau, ɇ[n]—yes.

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

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

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

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

Ta-be-nĕ-wa he-shi-wa, hⱥ ma-si-ni-ni-he-shi-wa, hⱥ. Calm it leads you to guides you to your food. [Knowledge of superior powers gained through familiarity with the rites of the Midɇwiwin is here referred to. The figure points to the abode of Kitshi Manidø; three short lines indicating three degrees in the Midɇwiwin, which the candidate has taken.]

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

Rest.

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



Wa-bĕ-kuĕ-be-a, wa-bĕ-ku-ĕ-be-a, Shot it was, shot it was na-bĕ-ku-ĕ-be-a man-i-dø-a nĭn-dɇ. and it hit body, your manido your heart. man-i-dø-a nin-dɇ. manido your heart. [The Mɨgis is represented in the illustration by the small rings; the arrow indicating that it was "shot" with velocity.]

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

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

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

Hin-ta-na-wi ni-ka-na-gi, ɇ, hɇ, pɨ-na-nɨ, hin-ta-na-wi ni-ka-na-ga na-ge-ka-na ɇ, hɇ. The Nikani are finding fault with me, inside of my lodge. [The arm at the side of the Midɇwign points to the interior, the place spoken of.]

O[n]sh-ko[n]sh-na-nⱥ pi-na-wa ni[n]-bosh-i-na-na. With the bear's claws I almost hit him. [The Midɇ used the bear's claw to work a charm, or exorcism, and would seem to indicate that he claimed the powers of a Wbĕnø. The one spoken of is an evil manidø, referred to in the preceding line, in which he speaks of having heard him.]

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

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

DESCRIPTIVE NOTES.

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

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

ssakkn or juggler's lodge.]

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

ssakkn, or juggler's lodge.]

ssakkn, or juggler's lodge.]

ssakkn, juggler's lodge.]

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

ssakkn, or juggler's lodge.]

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

Tschi-nun-døn, he, he, he, he, I was the one who dug up life. [The Otter Manidø emerging from the Midɇwign; he received it from Kitshi Manidø.]

Nika-nɨ we-do-ko[n]-a, ha, ha, The spirit put down medicine on earth to grow. [The sacred or magic lines descending to the earth denote supernatural origin of the mɨgis, which is shown by the four small rings. The short lines at the bottom represent the ascending sprouts of magic plants.]

Te-ti-ba-tshi mŭt—wit, tɇ, hɇ, hɇ, I am the one that dug up the medicine. [The otter shown emerging from the jugglery. The speaker represents himself "like unto the Otter Manidø."]

Kiwa[n]-win-da ma-kwa-nan, na, ha, I answer my brother spirit. [The Otter Manidø responds to the invocation of the speaker. The diagonal line across the body signifies the "spirit character" of the animal.]

Rest or pause.

Wa-a-so-at wĕn-ti-na-man, ha, ha, The spirit has put life into my body. [The speaker is represented as being in the Midɇ-wign, where Kitshi Manidø placed magic power into his body; the arms denote this act of putting into his sides the mɨgis. The line crossing the body denotes the person to be possessed of supernatural power.]

Ki-to-na-bi-in, nɇ, hɇ, hɇ, This is what the medicine has given us. [The Midɇwign, showing on the upper line the guardian manidøs.]

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

In addition to the practice of medical magic, the Jĕssakkɨd sometimes resorts to a curious process to extract from the patient's body the malevolent beings or manidøs which cause disease. The method of procedure is as follows: The Jĕssakkɨd is provided with four or more tubular bones, consisting of the leg bones of large birds, each of the thickness of a finger and 4 or 5 inches in length. After the priest has fasted and chanted prayers for success, he gets down upon all fours close to the patient and with his mouth near the affected part. After using the rattle and singing most vociferously to cause the evil manidø to take shelter at some particular spot, so that it may be detected and located by him, he suddenly touches that place with the end of one of the bones and immediately thereafter putting the other end into his mouth, as if it were a cigar, strikes it with the flat hand and sends it apparently down his throat. Then the second bone is treated in the same manner, as also the third and fourth, the last one being permitted to protrude from the mouth, 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 manidø. As this object is supposed to have been reached and swallowed by the Jĕssakkɨd he crawls away to a short distance from the patient and relieves himself of the demon with violent retchings and apparent suffering. He recovers in a short time, spits out the bones, and, after directing his patient what further medicine to swallow, receives his fee and departs. Further description of this practice will be referred to below and illustrated on Pl. XVIII.

The above manner of disposing of the hollow bones is a clever trick and not readily detected, and it is only by such acts of jugglery and other delusions that he maintains his influence and importance among the credulous.

ssakkɨd curing woman.]

Fig. 31 represents a Jĕssakkɨd curing a sick woman by sucking the demon through a bone tube. The pictograph was drawn upon a piece of birch bark which was carried in the owner's Midɇ sack, and was intended to record an event of importance.

No. 1 represents the actor, holding a rattle in hand. Around his head is an additional circle, denoting quantity (literally, more than an ordinary amount of knowledge), the short line projecting to the right indicating the tube used.

No. 2 is the woman operated upon.

ssakkɨd curing man.]

Fig. 32 represents an exhibition by a Jĕssakkɨd, a resident of White Earth, Minnesota. The priest is shown in No. 1 holding his rattle, the line extending from his eye to the patient's abdomen signifying that he has located the demon and is about to begin his exorcism. No. 2 is the patient lying before the operator.

FOURTH DEGREE.

wign of the fourth degree.]

The Midɇwign, in which this degree is conferred, differs from the preceding structures by having open doorways in both the northern and southern walls, about midway between the eastern and western extremities and opposite to one another. Fig. 33 represents a ground plan, in which may also be observed the location of each of the four Midɇ posts. Fig. 34 shows general view of same structure. A short distance from the eastern entrance is deposited the sacred stone, beyond which is an area reserved for the presents to be deposited by an applicant for initiation. The remaining two-thirds of the space toward the western door is occupied at regular intervals by four posts, the first being painted red with a band of green around the top. (Pl. XV, No. 1.) The second post is red, and has scattered over its surface spots of white clay to symbolize the sacred mɨgis shell. Upon it is perched the stuffed skin of an owl—kŏ-k-kŏ-ø. (Pl. XV, No. 2.) The third post is black; but instead of being round is cut square. (Pl. XV, No. 3.) The fourth post, that nearest the western extremity, is in the shape of a cross, painted white, with red spots, excepting the lower half of the trunk, which is squared, the colors upon the four sides being white on the east, green on the south, red on the west, and black on the north. (Pl. XV, No. 4.)

wign.]

About 10 paces east of the main entrance, in a direct line between it and the sweat lodge, is planted a piece of thin board 3 feet high and 6 inches broad, the top of which is cut so as to present a three-lobed apex, as shown in Fig. 3. The eastern side of this board is painted green; that facing the Midɇwign red. Near the top is a small opening, through which the Midɇ are enabled to peep into the interior of the sacred structure to observe the angry manidøs occupying the structure and opposing the intrusion of anyone not of the fourth degree.

A cedar tree is planted at each of the outer corners of the Midɇwign, and about 6 paces away from the northern, western, and southern entrances a small brush structure is erected, sufficiently large to admit the body. These structures are termed bears' nests, supposed to be points where the Bear Manidø rested during the struggle he passed through while fighting with the malevolent manidøs within to gain entrance and receive the fourth-degree initiation. Immediately within and to either side of the east and west entrances is planted a short post, 5 feet high and 8 inches thick, painted red upon the side facing the interior and black upon the reverse, at the base of each being laid a stone about as large as a human head. These four posts represent the four limbs and feet of the Bear Manidø, who made the four entrances and forcibly entered and expelled the evil beings who had opposed him. The fourth-degree Midɇ post— the cross—furthermore symbolizes the four days'struggle at the four openings or doors in the north, south, east, and west walls of the structure.

PREPARATION OF CANDIDATE.

Under ordinary circumstances it requires at least one year before a Midɇ of the third grade is considered eligible for promotion, and it is seldom that a candidate can procure the necessary presents within that period, 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 with. 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 initiation, and as the success in gathering the robes, skins, blankets, etc., depends upon the candidate's own exertions it will readily appear why so few ever attain the distinction sought. Should one be so fortunate, however, as to possess the required articles, he has only to make known the fact to the chief and assistant Midɇ priests, when a meeting is held at the wigiwam of one of the members and the merits of the candidate discussed. For this purpose tobacco is furnished by the candidate. The more valuable and more numerous the presents the more rapidly will his application be disposed of, and the more certainly will favorable consideration on it be had. It becomes necessary, as in former instances of preparation, for the candidate to procure the service of a renowned Midɇ, in order to acquire new or specially celebrated remedies or charms. 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 it. The greater the mystery the higher he is held in esteem even by his jealous confrres.

There is not much to be gained by preparatory instruction for the fourth degree, the chief claims being a renewal of the ceremony of "shooting the mɨgis" into the body of the candidate, and enacting or dramatizing the traditional efforts of the Bear Manidø in his endeavor to receive from the Otter the secrets of this grade. One who succeeds becomes correspondingly powerful in his profession and therefore more feared by the credulous. His sources of income are accordingly increased by the greater number of Indians who require his assistance. Hunters, warriors, and lovers have occasion to call upon him, and sometimes antidoting charms are sought, when the evil effects of an enemy's work are to be counteracted.

The instructor receives the visit of the candidate, 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 therefor. The preparation and the merits of magic compounds are discussed, and the pupil receives instruction in making effective charms, compounding love powder, etc. This love powder is held in high esteem, and its composition is held a profound secret, to be transmitted only when a great fee is paid. It consists of the following ingredients: Vermilion; powdered snakeroot (Polygala senega, L.); exiguam particulam sanguinis a puella effusi, quum in primis menstruis esset; and a piece of ginseng cut from the bifurcation of the root, and powdered. These are mixed and put into a small buckskin bag. The preparation is undertaken only after an offering to Kitshi Manidø of tobacco and a Midɇ song with rattle accompaniment. The manner of using this powder will be described under the caption of "descriptive notes." 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 devotion. The latter is referred to by the Rev. Peter Jones[16] as follows:

There is a particular kind of charm which they use when they wish to obtain the object of their affections. It is made of roots and red ocher. With this they paint their faces, believing it to possess a power so irresistible as to cause the object of their desire to love them. 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 hatred.