_Veronica Virginica_, L. Culver’s Root. Wi´sŏgedzhi´bik-- “Bitter
Root.”
A decoction of the crushed root is taken as a purgative.
_Salix Candida_, Willd. Hoary Willow. Sisi´gobe´mĭsh.
The thick inner bark of the roots is scraped off, boiled, and the
decoction taken for cough.
_Symphoricarpos vulgaris_, Michx. Indian Currant. Gus´sigwaka´mĭsh.
The inner bark of the root boiled and the decoction, when cold,
applied to sore eyes.
_Geum strictum_, Ait. Aven. Ne´bone´ankwe´âk-- “Hair on one side.”
The roots are boiled and a weak decoction taken internally for
soreness in the chest, and cough.
_Rumex crispus_, L. Curled Dock. O´zabetshi´wĭk.
The roots are bruised or crushed and applied to abrasions, sores,
etc.
_Amorpha canescens_, Nutt. Lead Plant. We´abŏnag´kak-- “That which
turns white.”
A decoction, made of the roots, is used for pains in the stomach.
_Rosa blanda_, Ait. Early Wild Rose. O´ginīk.
A piece of root placed in lukewarm water, after which the liquid is
applied to inflamed eyes.
_Anemone_ (_sp.?_) Anemone. Wisŏg´ibŏk´; also called Hartshorn plant
by the mixed-bloods of Minnesota.
The dry leaves are powdered and used as an errhine, for the cure of
headache.
(_Gen. et sp. ?_) Termed Kine´bĭk waⁿsh´koⁿs and “Snake weed.”
This plant was unfortunately so injured in transportation that
identification was impossible. Ball-players and hunters use it
to give them endurance and speed; the root is chewed when
necessary to possess these qualities. The root is likened to a
snake, which is supposed to be swift in motion and possessed of
extraordinary muscular strength.
_Rhus_ (_aromatica_, Ait. ?) “White Sumac.” Bŏkkwan´ībŏk.
Roots are boiled, with those of the following named plant, and the
decoction taken to cure diarrhea.
(_Gen. et sp. ?_) Ki´tshiodēiminibŏk-- “Big Heart Leaf.”
Roots boiled, with preceding, and decoction taken for diarrhea.
_Monarda fistulosa_, L. Wild Bergamot. Moshkōs´waⁿowiⁿs´-- “Little
Elk’s Tail.”
The root is used by making a decoction and drinking several
swallows, at intervals, for pain in the stomach and intestines.
_Hydrophyllum Virginicum_, L. Waterleaf. Buⁿkite´bagūⁿs´.
The roots are boiled, the liquor then taken for pains in the chest,
back, etc.
_Anemone Pennsylvanicum_, L. Pennsylvania Anemone.
Pesī´kwadzhi´bwiko´kŏk.
A decoction of the roots is used for pains in the lumbar region.
_Viola_ (_Canadensis_, L.?). Canada Violet. Maskwī´widzhī´wiko´kŏk.
The decoction made of the roots is used for pains in the region of
the bladder.
_Phryma leptostachya_, L. Lopseed. Waia´bishkĕno´kŏk.
The roots are boiled and the decoction taken for rheumatic pains in
the legs.
_Viola pubescens_, Ait. Downy Yellow Violet. Ogitē´baguⁿs.
A decoction is made of the roots, of which small doses are taken at
intervals for sore throat.
_Rosa_ (_lucida_, Ehrhart?). Dwarf Wild Rose. Oginī´minagaⁿ´wŏs.
The roots of young plants are steeped in hot water and the liquid
applied to sore eyes.
(_Gen. et sp. ?_) Mŏ´zânâ´tĭk.
This plant could not be identified at the locality and time at
which investigations were conducted. The root is boiled and the
decoction taken as a diuretic for difficult micturition.
_Actæa rubra_, Michx. Red Baneberry. Odzī´bĭkĕⁿs´-- “Little Root.”
A decoction of the root, which has a sweet taste, is used for
stomachic pains caused by having swallowed hair (mythic). Used
also in conjunction with Ginseng.
This plant, according to some peculiarities, is considered the male
plant at certain seasons of the year, and is given only to men and
boys, while the same plant at other seasons, because of size,
color of fruit, or something else, is termed the female, and is
prepared for women and girls in the following manner, viz: The
roots are rolled in basswood leaves and baked, when they become
black; an infusion is then prepared, and used in a similar manner
as above.
The latter is called Wash´kubĭdzhi´bikakŏk´.
_Botrychium Virginicum_, Swartz. Moonwort. Ozaga´tigŭm.
The root is bruised and applied to cuts.
_Aralia trifolia_, Gr. Dwarf Ginseng. Nesō´bakŏk-- “Three Leafed.”
The roots are chewed and the mass applied to cuts to arrest
hemorrhage.
_Echinospermum lappula_, Lehm. Stickweed. Ozaga´tĭgomĕⁿs-- “Burr
Bush.”
The roots are placed in a hole in the ground upon hot stones, to
cause the fumes to rise, when the patient puts down his face and
has a cloth or blanket thrown over his head. The fumes are inhaled
for headache. The raw roots are also sniffed at for the same
purpose.
It is affirmed by various members of the Midē´ Society that in former
times much of the information relating to some of these plants was not
imparted to a candidate for initiation into the first degree, but was
reserved for succeeding degrees, to induce a Midē´ of the first degree
to endeavor to attain higher distinction and further advancement in the
mysteries of the order. As much knowledge is believed to have been lost
through the reticence and obstinacy of former chief priests, the
so-called higher secrets are now imparted at the first and second degree
preparatory instructions. The third and fourth degrees are very rarely
conferred, chiefly because the necessary presents and fees are beyond
the reach of those who so desire advancement, and partly also because
the missionaries, and in many instances the Indian agents, have done
their utmost to suppress the ceremonies, because they were a direct
opposition and hindrance to progress in Christianizing influences.
When the preparatory instruction has come to an end and the day of the
ceremony of initiation is at hand, the preceptor sings to his pupil a
song, expatiating upon his own efforts and the high virtue of the
knowledge imparted. The pipe is brought forward and an offering of
tobacco smoke made by both preceptor and pupil, after which the former
sings a song (Pl. X, A.), the time of its utterance being tediously
prolonged. The mnemonic characters were drawn by Sikas´sigĕ, and are a
copy of an old birch-bark scroll which has for many years been in his
possession, and which was made in imitation of one in the possession of
his father, Baiē´dzĭk, one of the leading Midē´ at Mille Lacs,
Minnesota.
[Illustration]
Wī-ka-no´-shi-aⁿ-ŏ.
My arm is almost pulled out from digging medicine. It is full of
medicine.
[The short zigzag lines signifying magic influence, erroneously
designated “medicine.”]
[Illustration]
We-wī´-ka-ni´-an.
Almost crying because the medicine is lost.
[The lines extending downward from the eye signifies weeping;
the circle beneath the figure is the place where the “medicine”
is supposed to exist. The idea of “lost” signifies that some
information has been forgotton through death of those who possessed
it.]
[Illustration]
Me-shi´-âk-kĭnk mi-sui´-a-kĭnk.
Yes, there is much medicine you may cry for.
[Refers to that which is yet to be learned of.]
[Illustration]
Pe-i´-e-mĭ-ko-ya´-na-kĭnk´.
Yes, I see there is plenty of it.
[The Midē´ has knowledge of more than he has imparted, but reserves
that knowledge for a future time. The lines of “sight” run to
various medicines which he perceives or knows of.]
[Illustration]
Rest.
[Illustration: Plate X.
Mnemonic Songs.]
[Illustration]
We´-a-kwĕ´-nĭnk pe-ĭ-e´-mi-wĭt´-o-wan´.
When I come out the sky becomes clear.
[When the otter-skin Midē´ sack is produced the sky becomes clear,
so that the ceremonies may proceed.]
[Illustration]
We´-kwĕ-nĭnk´ ke´-tŏ-nĭnk´ e´-to-wa´.
The spirit has given me power to see.
[The Midē´ sits on a mountain the better to commune with the Good
Spirit.]
[Illustration]
Mi´-sha-kwat´-ni-yō´.
I brought the medicine to bring life.
[The Midē´ Man´idō, the Thunderer, after bringing some of the
plants--by causing the rains to fall--returns to the sky. The short
line represents part of the circular line usually employed to
designate the imaginary vault of the sky.]
[Illustration]
Me´-ka-yē´-nĭnk te´-a-yĕ-am´-ban.
I, too, see how much there is.
[His power elevates the Midē´ to the rank of a man´idō, from which
point he perceives many secrets hidden in the earth.]
[Illustration]
In-de´-be-mĭ´-ko.
I am going to the medicine lodge.
[The vertical left-hand figure denotes a leg going toward the
Midē´wigân.]
[Illustration]
In-de´-bi-bi´-toⁿ.
I take life from the sky.
[The Midē´ is enabled to reach into the sky and to obtain from
Ki´tshi Man´idō the means of prolonging life. The circle at the
top denotes the sacred mī´gis, or shell.]
[Illustration]
No-a´-wi´-mi-kō´.
Let us talk to one another.
[The circles denote the places of the speaker (Midē´) and the hearer
(Ki´tshi Man´idō), the short lines signifying magic influences, the
Midē´ occupying the left hand and smaller seat.]
[Illustration]
Man´-i-dō-ye-na´-ni ni-kan´.
The spirit is in my body, my friend.
[The mī´gis, given by Ki´tshi Man´idō, is in contact with the
Midē´’s body, and he is possessed of life and power.]
From ten days to two weeks before the day of initiation, the chief Midē´
priest sends out to all the members invitations, which consist of sticks
one-fourth of an inch thick and 6 or 7 inches long. The courier is
charged with giving to the person invited explicit information as to the
day of the ceremony and the locality where it is to be held. Sometimes
these sticks have bands of color painted around one end, usually green,
sometimes red, though both colors may be employed, the two ends being
thus tinted. The person invited is obliged to bring with him his
invitation stick, and upon entering the Midē´wigân he lays it upon the
ground near the sacred stone, on the side toward the degree post.
In case a Midē´ is unable to attend he sends his invitation with a
statement of the reason of his inability to come. The number of sticks
upon the floor are counted, on the morning of the day of initiation, and
the number of those present to attend the ceremonies is known before the
initiation begins.
About five or six days preceding the day set for the ceremony of
initiation, the candidate removes to the neighborhood of the locality of
the Midē´wigân. On the evening of the fifth day he repairs to the
sudatory or sweat-lodge, which has, in the meantime, been built east of
the sacred inclosure, and when seated within he is supplied with water
which he keeps for making vapor by pouring it upon heated stones
introduced for the purpose by assistants upon the outside. This act of
purification is absolutely necessary and must be performed once each day
for four days, though the process may be shortened by taking two vapor
baths in one day, thus limiting the process to two days. This, however,
is permitted, or desired only under extraordinary circumstances. During
the process of purgation, the candidates thoughts must dwell upon the
seriousness of the course he is pursuing and the sacred character of the
new life he is about to assume.
When the fumigation has ceased he is visited by the preceptor and the
other officiating Midē´ priests, when the conversation is confined
chiefly to the candidate’s progress. He then gives to each of them
presents of tobacco, and after an offering to Ki´tshi Man´idō, with the
pipe, they expose the articles contained in their Midē´ sacks and
explain and expatiate upon the merits and properties of each of the
magic objects. The candidate for the first time learns of the manner of
preparing effigies, etc., with which to present to the incredulous
ocular demonstration of the genuineness and divine origin of the
Midē´wiwin, or, as it is in this connection termed, religion.
Several methods are employed for the purpose, and the greater the power
of the Midē´ the greater will appear the mystery connected with the
exhibition. This may be performed whenever circumstances demand such
proof, but the tests are made before the candidate with a twofold
purpose: first, to impress him with the supernatural powers of the Midē´
themselves; and second, in an oracular manner, to ascertain if Ki´tshi
Ma´nidō is pleased with the contemplated ceremony and the initiation of
the candidate.
[Illustration: Fig. 16.]
The first test is made by laying upon the floor of the wig´iwam a string
of four wooden beads each measuring about 1 inch in diameter. See Fig.
16. After the owner of this object has chanted for a few moments in an
almost inaudible manner the beads begin to roll from side to side as if
animated. The string is then quickly restored to its place in the Midē´
sack. Another Midē´ produces a small wooden effigy of a man (Fig. 17),
measuring about 5 inches in height. The body has a small orifice running
through it from between the shoulders to the buttocks, the head and neck
forming a separate piece which may be attached to the body like a glass
stopper to a bottle.
[Illustration: Fig. 17.]
[Illustration: Fig. 18.]
A hole is made in the ground deep enough to reach to the hips of the
effigy, when the latter is put into it and the loose earth loosely
restored so as to hold it in an upright position. Some magic powder of
herbs is sprinkled around the body, and into the vertical orifice in it,
when the head is put in place. A series of inarticulate utterances are
chanted, when, if everything be favorable, the figure will perceptibly
move up and down as if possessed of life. Fig. 18 represents another
figure used in a similar manner. It consists of one piece, however, and
is decorated with narrow bands of dark blue flannel about the ankles and
knees, a patch of red cloth upon the breast and bands about the wrists,
each of the eyes being indicated by three white porcelain beads.
One of the most astonishing tests, however, and one that can be produced
only by Midē´ of the highest power, consists in causing a Midē´ sack to
move upon the ground as if it were alive. This, it is confidently
alleged, has been done repeatedly, though it is evident that the
deception is more easily produced than in the above-mentioned instances,
as the temporary retention within a bag of a small mammal could readily
be made to account for the movements.
In most of these private exhibitions the light is so obscured as to
prevent the deception being observed and exposed; and when public
demonstrations of skill are made the auditors invariably consist of the
most credulous of the uninitiated, or the confréres of the performer,
from whom no antagonism or doubt would be expected.
The preceptor then consults with the Midē´ priests respecting the
presents to be delivered by the candidate, and repeats the following
words, viz:
Mis-shai´-ĕ-gwa tshi-dĕ-bŏg-in-de-mung´.
Now is the time that we shall fix the price
gi´-she-gŏ-dung´ ka-mi´-nĕ-nŏngk
of everything pertaining to the sky, that has been given to us
gi´-she-goy-dŭng´ di´-bi-ga-dōnk´ gai-yé´.
from the day [and] the night also.
A-pē´-gĕ-dá´wŭnk i´-wa-pī
When it shall come to pass and at the time
ge-bin´-de-ga-yŏngk´, ă-au´-wa-mi-dē´-wĭd.
that we shall enter, he who wishes to become a Midē´.
When the four vapor baths have been taken by the candidate, and the eve
of the ceremony has arrived, he remains in the sudatory longer than
usual so as not to come in contact with the large crowd of visitors who
have arrived upon the scene. The woods resound with the noises incident
to a large camp, while in various directions may be heard the monotonous
beating of the drum indicating the presence of a number of dancers, or
the hard, sharp taps of the midē´ drum, caused by a priest propitiating
and invoking the presence and favor of Ki´tshi Ma´nidō in the service
now so near at hand.
When the night is far advanced and all becomes hushed, the candidate,
with only the preceptor accompanying, retires to his own wig´iwam, while
the assistant Midē´ priests and intimate friends or members of his
family collect the numerous presents and suspend them from the
transverse and longitudinal poles in the upper part of the Midē´wigân.
Watchers remain to see that nothing is removed during the night.
At the approach of day, the candidate breakfasts and again returns to
the sweat-lodge to await the coming of his preceptor, and, later, of the
officiating priests. The candidate puts on his best clothing and such
articles of beaded ornaments as he may possess. The preceptor and Midē´
priests are also clad in their finest apparel, each wearing one or two
beaded dancing bags at his side, secured by a band of beaded cloth
crossing the opposite shoulder. The members of the Midē´wiwin who are
not directly concerned in the preliminaries resort to the Midē´wigân and
take seats around the interior, near the wall, where they may continue
to smoke, or may occasionally drum and sing. The drummer, with his
assistants, takes a place near upon the floor of the sacred inclosure to
the left of the eastern entrance, i.e., the southeast corner.