Should the day open up with a threatening sky, one of the Midē´ priests
accompanying the candidate sings the following song (Pl. X B) to dispel
the clouds. Each of the lines is repeated an indefinite number of times,
and after being repeated once or twice is sung also by the others as an
accompaniment.
It will be observed that the words as spoken vary to some extent when
chanted or sung.
[Illustration]
Ki-na-nē´, hē´, ki´-ne-na-wē´ man´-i-dō.
I swing the spirit like a child.
[The Midē´ Spirit, showing magic lines radiating from his body. The
Midē´ claims to be able to receive special favor.]
[Music: 207_1]
Ki´nana´wein, Ki´nana´wein, Ki´nana´wein,
Man´ido´weēg; Ki´nana´wein, Ki´nana´wein, Ki´nana´wein,
Man´ido´weēg´; Ki´nana´wein, Man´ido´weēg´.
[Illustration]
Gi-zhik´-ē´ ka-hwē´ da-mū´-nĕ.
The sky is what I am telling you about.
[The sky and the earth united by a pathway of possible rain.]
[Music: 207_2]
Ki´zhiga´widâ´ mu´nedē´, Ki´zhiga´widâ´ mu´nedē´, Ki´zhiga´widâ´
Ki´zhi-ga´wi-dâ´, Ki´zhi-ga´wi-dâ mu´nedē´, Ki´zhiga´widâ mu´nedē´.
[Illustration]
Wa-ne-o-ho ne´-ge-shi´-go-ni
Ko-sa´-we, hē´, wa-ni´-sha´-na´.
We have lost the sky [it becomes dark].
[Clouds obscure the sky, and the arm of the Midē´ is reaching up
into it for its favor of clear weather.]
[Music: 208_1]
Waneo-ho hē ne´-ge-shi-go-ni, Wane-o-ho-hē ne´-ge-shi-go-ni,
Ko´sawe ne hē wa´nishi-na-ha, waneo-ho-hē ne´-ge-shi-go-ni.
[Illustration]
Wi-tshi´-hi-na´-ne-he, nē´, kō´, hō.
ne´-ni-wi-tshi-nan´.
I am helping you.
[The Otter-skin Midē´ sack is held up to influence the Otter Spirit
to aid them.]
[Music: 208_2]
Wi´tshihinanehe nē´ kō hō´, ne´niwi´tshinan,
wi´tshihinanehe nē´ kō´ hō´. U-a-ni-ma wē u-a-ni-ma wē henigwish.
[Illustration]
U-a´-ni-ma´, wē´, he´-ni-gwĭsh.
I have made an error [in sending].
[The Otter-skin Midē´ sack has failed to produce the desired
effect.]
[Illustration]
Rest.
The Midē´ women who have gathered without the lodge now begin to dance
as the song is renewed.
[Illustration]
Na-nin-dē´, hē´, he-yo-ya, nē´.
I am using my heart.
[Refers to sincerity of motives in practice of Midē´ ceremony.]
[Illustration]
Yo´-na-hĭsh´-i-me´-a´-ne´, hē´.
yá-na-hĭsh-a-me´-a-ne´, hē´.
What are you saying to me, and I am “in my senses”?
[Illustration]
Man´-i-dō, hē´ nē´, mē´-de-wē´, ē´.
The spirit wolf.
[One of the malevolent spirits who is opposed to having the ceremony
is assisting the evil man´idōs in causing the sky to be overcast.]
[Illustration]
Wen´-tshi-o-ne-se hē´, nē´, wen´-tshi-o-ne-se hē´.
I do not know where I am going.
[The Midē´ is in doubt whether to proceed or not in the performance
of initiation.]
[Illustration]
Mi´-shok-kwo´-ti-ne be-wa´-ne,
ni-bin´-zhi man´-i-dō i-ya´-nē.
I depend on the clear sky.
[To have the ceremony go on. Arm reaching toward the sky for help.]
[Illustration]
Ke-me´-ni-na-ne´ a-nō´-ē´
a´-sho-wē´ me-nō´-de ki-man´-i-dō.
I give you the other village, spirit that you are.
[That rain should fall anywhere but upon the assemblage and
Midē´wigân.]
[Illustration]
Tshing-gwē´-o-dē ||: gē´.
The thunder is heavy.
[The Thunder Bird, who causes the rain.]
[Transcriber’s Note:
The long gap followed by “gē´” is not explained in the text. It may
refer to the structure of the song.]
[Illustration]
We´-ka-ka-nō´, hō´ shi´-a-dē´.
We are talking to one another.
[The Midē´ communes with Ki´tshi Man´idō; he is shown near the sky;
his horns denoting superior wisdom and power, while the lines from
the mouth signify speech.]
In case the appearance of the sky becomes sufficiently favorable the
initiation begins, but if it should continue to be more unfavorable or
to rain, then the song termed the “Rain Song” is resorted to and sung
within the inclosure of the Midē´wigân, to which they all march in
solemn procession. Those Midē´ priests who have with them their Midē´
drums use them as an accompaniment to the singing and to propitiate the
good will of Ki´tshi Man´idō. Each line of the entire song appears as an
independent song, the intervals of rest varying in time according to the
feelings of the officiating priest.
The words of the song are known to most of the Midē´ priests; but, as
there is no method of retaining a set form of musicial notation, the
result is entirely individual and may vary with each singer, if sung
independently and out of hearing of others; so that, under ordinary
circumstances, the priest who leads off sings through one stanza of the
song, after which the others will readily catch the notes and accompany
him. It will be observed, also, that the words as spoken vary to some
extent when chanted or sung.
If this song does not appear to bring about a favorable change the
priests return to their respective wig´iwams and the crowd of visitors
disperses to return upon the first clear day.