If, however, the day be clear and promising the candidate goes early to
the sweat-lodge, where he is joined by his preceptor, and later by the
officiating priest. After all preliminaries have been arranged and the
proper time for regular proceedings has arrived, the preceptor sings the
following song (Pl. X, C), the musical notation of which varies
according to his feelings, clearly showing that there is no recognized
method of vocal delivery, as is the case with the music of dancing
songs:
[Illustration]
Kan-do´-e-a-nē´,
to´-e-a-nē´ kan-do´-e-a-nē´,
in-nin´-nĭ man´-e-dō´-ē´.
The spirit man is crying out.
[The head of the Midē´, a synonym of Ki´tshi Man´idō. The voice
lines show spots denoting intensity of accentuation, and that
Ki´tshi Man´idō is pleased to look with favor upon the proceedings.]
[Illustration]
Ya-ni-nē´, na´, tshi-mo-tē´, hē´,
Talking around in various sections.
[The voice lines, as in the preceding figure, extending downward
from the mouth to either side, have spots upon them to indicate
“talks” in various directions addressed to the Midē´.]
[Illustration]
Man´-e-dō, wē´, hē´, pe-me´-so-wa´.
The spirit is flying.
[The Thunder Bird, who causes the rain, is away at some remote
place.]
[Illustration]
Mi-de´-we-tē-we´ me´-wa-gwi´-shak-wa´,
mi-de´-we-ta´.
The day is clear; let us have the grand medicine.
[The Midē’s hand reaches to the sky, and rain falls at places other
than upon the Midē´wigân, as shown by rain lines from the end of the
curved lines denoting the sky.]
[Illustration]
Me-shak´-kwot dung´-ke-hē´,
ne-mē´-gĭs-sĭm´.
I am the sign that the day will be clear.
[The Midē´’s hand reaches to the sky, as indicated by the short
transverse line, and the sun’s rays diverge in all directions.]
[Illustration]
Sun´-gis-ni de´-wit-ka-nē´, hē´,
wi-no´-wo-he´-she-wat´ man´-i-do-wi-tshik.
I am the strongest medicine, is what is said of me.
[The speaker compares himself to Makwa´ Man´idō, the Bear Spirit.]
[Illustration]
Hwo´-ba-mī´-de, hwo´-ba-mī-de, man-ĕ-dō
na´-wa-gī-zhĭk.
The spirit in the middle of the sky sees me.
[The upper spot denotes the abode of Ki´tshi Man´idō, the “line of
vision” extending to the speaker, shown at a corresponding spot
below.]
[Illustration]
Ni-wĭ-we´-wai-a-de´ hi´-me nai´-o-nā´.
I take my sack and touch him.
[The Midē´ will use his sacred Otter-skin sack to touch the
candidate.]
[Illustration]
Man´-i-dō wi-kan-ē´, mi-de´-yo.
My medicine is the sacred spirit.
[The Midē´ professes to have received the divine gift from Ki´tshi
Man´idō; the gifts are seen descending to the hand held up to
receive them.]
[Illustration]
Ha-ni-ne´ ku-mē´ ni´-kan-nē´?
How do you answer me, my Midē´ friends?
[This is addressed to the Midē´ priests (Nika´ni) present, and is an
inquiry as to their willingness to proceed. The Midē´wigân is shown,
the line running horizontally through it the path of the candidate
(or one who has gone through), the two spots within the place of the
sacred stone and the post, while the spot to the right of the
outside of the inclosure denotes the beginning, or the sweat-lodge,
symbolizing the circle of the earth upon the Midē´ chart (Pl. III),
those upon the left denoting the three possible degrees of
advancement in the future.]
Upon the conclusion of the song there is a brief interval, during which
all partake of a smoke in perfect silence, making the usual offerings to
the four points of the compass, to Ki´tshi Man´idō´, and toward the
earth.
The preceptor then says:
Mĭs-sa´i´-a-shi-gwa, mĭs-sa´-a-shĭ-gwa- nŏn´-do-nŭng; ka-kĭ-nâ
Now is the time, now is the time he hears us; all of us
ka-kĭn´-nâ-gi-nŏn´-do-da´g-u-nan´ ga-o´-shī-dōt mi-dē´-wĭ´-win.
he hears us all the one who made the midē´wiwin.
After this monologue he continues, and addresses to the candidate the
midē´ gagĭ´kwewĭn´, or Midē´ sermon, in the following language, viz:
An-be´-bi-sĭn´-di-wi´-shĭn, wa´-i-ni´-nan;
now listen to me what I am about to say to you;
kēsh´-pin-pe´-sin-da´-nin-wĭn da-ma´-dzhi shka´
If you take heed of that which I say to you shall continue
ke´-bi-mâ´-di-si-wĭn´. Uⁿ, nun´-gūm, ke-za´-ki-gi-zi-toⁿ mŏn
always your life. Now, to-day I make known to you
ki´-tshi man´-i-dō ō´-dik-kid´-do-wĭn´; o´-wi-dŏsh kid´-di-nĭn´
the great spirit That which he says; and now this I say to you.
ki-ī´-kid-dō´kī´-tshi man´-i-dō gi´-sa-gi-ĭg´.
This is what says the great spirit that he loves you.
to-wa´-bish-ga´ gi-shtig-wa a-pī-we-
It shall be white the sacred object at the time
sa´-gi-sit´-to-wad o-sa´-in-di-kid´-do-wīn
When they shall let it be known and this is what I say
ĕ´-kid-dōdt ki´-tshi man´-i-dō ŏ´-gi-din´-nĭn
That which he says the great spirit now this I impart to you
mis-sâ´-wa ke´-a-ked´-de-wó wa´-ba-ma-tshin´ni-bŭdt
even if they say That they saw him dead
mi´-â-ma´ tshī´-ō- nish-gâd´, ini-â-má
in this place he shall be Raised again in this place
a-pe´-ni-nut´ nin-dē´ kid´-do-wĭn min-nik´
he puts his trust In my heart in this “saying” the time
kid-da´- kĭ-o-wink´. Ka-wī´-ka-da-an´-na-we´-was-si-nan,
of the duration Of the world. It shall never fail.
me-ē´-kid-dodt´ man´-i-dō. Nin´-ne-dzha´-nis
That is what he says, the spirit. My child,
ke-un´-dzhi be-mâ´-dis si´-an.
this shall give you life.
The Midē´ priests then leave the sweat-lodge and stand upon the outside,
while the candidate gathers up in his arms a number of small presents,
such as tobacco, handkerchiefs, etc., and goes out of the wig´iwam to
join the Midē´ priests. The order of marching to the main entrance of
the Midē´wigân is then taken up in the following order: First the
candidate, next the preceptor, who in turn is followed by the
officiating priests, and such others, and members of his family and
relatives as desire. At the door of the Midē´wigân all but one of the
priests continue forward and take their stations within the inclosure,
the preceptor remaining on one side of the candidate, the Midē´ priest
upon the other, then all march four times around the outside of the
inclosure, toward the left or south, during which time drumming is
continued within. Upon the completion of the fourth circuit the
candidate is placed so as to face the main entrance of the Midē´wigân.
When he is prompted to say:
“Man-un´-ga-bīn´-di-gĕ o-bŏg´-ga-dĭ-nan´, o-dai´-ye-din´.”
Let me come in and these I put down my things [gifts].
The presents are then laid upon the ground. The preceptor goes inside,
taking with him the gifts deposited by the candidate, and remains
standing just within the door and faces the degree post toward the west.
Then the chief officiating priest, who has remained at the side of the
candidate, turns toward the latter and in a clear, distinct, and
exceedingly impressive manner sings the following chant, addressed to
Ki´tshi Man´idō whose invisible form is supposed to abide within the
Midē´wigan during such ceremonies, stating that the candidate is
presented to receive life (the mī´gis) for which he is suffering, and
invoking the divine favor.
Hai ya ha man´-i-dō, hō´, ti-bish´-ko-gish´-i-gŭng, hē´,
There is a spirit ho, just as the one above, he,
we-zá-ba-mid´-mi niⁿ-dzhá-nis, esh-ĭ-gan´-do-we, hē´, hwē´,
now sits with me my child and now I proclaim, he, hwe,
mé-a-tshi-bin´-de-gan´-ni-nan, nōs, dzhi-man´-i-dō, hō´, hwō´,
that I enter you here my father good spirit, ho, hwo,
sha-wé-nĭ-mi-shin´, hē´, hwē´, a-shig´-wa-bin´-de-gan-nŏk
have pity on me, he, hwe now that I enter him here,
gé-gwa-da-gí-sid wi-bĭ-mâ´-di-sĭd, dé-bwe-daú-wi-shĭn
he that is suffering for life, believe me
dzhí-bi-mâ´-di-sĭd´, nōs, wē´-o-sĭm´-in-nan´, hē´, hē´.
that he shall live, my father, whose child I am, he, he.
The following is the musical notation:
[Music: 213_1]
he-he-he-he yo.
The candidate is then led within the inclosure when all the members of
the society arise while he is slowly led around toward the southern side
to the extreme end in the west, thence toward the right and back along
the western side to the point of beginning. This is done four times. As
he starts upon his march, the member nearest the door falls in the line
of procession, each member continuing to drop in, at the rear, until the
entire assembly is in motion. During this movement there is a monotonous
drumming upon the Midē´ drums and the chief officiating priest sings:
Ni´-sha-bōn´-da shkan wig´-i-wam ke-nōn´-dēg,
I go through [the] “house” the long,
i.e., through the Midē´wigân.
At the fourth circuit, members begin to stop at the places previously
occupied by them, the candidate going and remaining with his preceptor
to a point just inside the eastern entrance, while the four officiating
priests continue around toward the opposite end of the inclosure and
station themselves in a semicircle just beyond the degree post, and
facing the western door. Upon the ground before them are spread blankets
and similar goods, which have been removed from the beams above, and
upon which the candidate is to kneel. He is then led to the western
extremity of the inclosure where he stands upon the blankets spread upon
the ground and faces the four Midē´ priests. The preceptor takes his
position behind and a little to one side of the candidate, another
assistant being called upon by the preceptor to occupy a corresponding
position upon the other side. During this procedure there is gentle
drumming which ceases after all have been properly stationed, when the
preceptor steps to a point to the side and front of the candidate and
nearer the officiating priests, and says:
Mĭ-i´-shi-gwa´ bŏ´-gi-ta-moⁿ´-nan,
The time has arrived that I yield it to you.
mi´-na-nan´-kĕ-ân-dzhi bi-mâ´-dĭ-si´-an.
[the midē´migis] that will give you life.
The preceptor then returns to his position back of and a little to one
side of the candidate, when the chief officiating priest sings the
following song, accompanying himself upon a small cylindrical midē´drum.
The words are: Kit´-ta-noⁿ´-do-wē man´-i-do´-wid--you shall hear me,
spirit that you are--, and the music is rendered as follows:
[Music: 214_1]
Kit´ta-no´do-we man´i-dō´wid-hō dō, wē, hē,
Kit´ta-no´do-we man´i-dō-wid-hō, hē, hwē, hē,
Kit´-ta-no´-do-we man´-i-dō´-wid, kit´ta-no´do-wē,
kit´ta-no´do-wid, man´i-do´-wid, man´i-do´wid-hō, wē, hwē, hē,
Kit´ta-no´dowē´ man´idō´wid, hō, hē, hwē, hē, hē, hwē, hē.
After this song is ended the drum is handed to one of the members
sitting near by, when the fourth and last of the officiating priests
says to the candidate, who is now placed upon his knees:
Mĭs-sa´-a-shi´-gwa ki-bo´-gĭs-sē-na-min tshi´-ma-mâd
Now is the time that I hope of you that you shall
bi-mâ´-di-sĭ-wĭn, mĭ-nē´-sĭd.
take life the bead [mi´gis shell.]
This priest then grasps his Midē´ sack as if holding a gun, and,
clutching it near the top with the left hand extended, while with the
right he clutches it below the middle or near the base, he aims it
toward the candidate’s left breast and makes a thrust forward toward
that target uttering the syllables “yâ, hŏ´, hŏ´, hŏ´, hŏ´, hŏ´, hŏ´,”
rapidly, rising to a higher key. He recovers his first position and
repeats this movement three times, becoming more and more animated, the
last time making a vigorous gesture toward the kneeling man’s breast as
if shooting him. (See Fig. 15, page 192.) While this is going on, the
preceptor and his assistants place their hands upon the candidate’s
shoulders and cause his body to tremble.
Then the next Midē´, the third of the quartette, goes through a similar
series of forward movements and thrusts with his Midē´ sack, uttering
similar sounds and shooting the sacred mī´gis--life--into the right
breast of the candidate, who is agitated still more strongly than
before. When the third Midē´, the second in order of precedence, goes
through similar gestures and pretends to shoot the mī´gis into the
candidate’s heart, the preceptors assist him to be violently agitated.
The leading priest now places himself in a threatening attitude and says
to the Midē´; “Mī´-dzhi-de´-a-mi-shĭk´”--“put your helping heart with
me”--, when he imitates his predecessors by saying, “yâ, hŏ´, hŏ´, hŏ´,
hŏ´, hŏ´, hŏ´,” at the fourth time aiming the Midē´ sack at the
candidate’s head, and as the mī´gis is supposed to be shot into it,
he falls forward upon the ground, apparently lifeless.
Then the four Midē´ priests, the preceptor and the assistant, lay their
Midē´ sacks upon his back and after a few moments a mī´gis shell drops
from his mouth--where he had been instructed to retain it. The chief
Midē´ picks up the mī´gis and, holding it between the thumb and index
finger of the right hand, extending his arm toward the candidate’s mouth
says “wâ! wâ! hĕ hĕ hĕ hĕ,” the last syllable being uttered in a high
key and rapidly dropped to a low note; then the same words are uttered
while the mī´gis is held toward the east, and in regular succession to
the south, to the west, to the north, then toward the sky. During this
time the candidate has begun to partially revive and endeavor to get
upon his knees, but when the Midē´ finally places the mī´gis into his
mouth again, he instantly falls upon the ground, as before. The Midē´
then take up the sacks, each grasping his own as before, and as they
pass around the inanimate body they touch it at various points, which
causes the candidate to “return to life.” The chief priest then says to
him, “Ō´nishgân”--“get up”--which he does; then indicating to the
holder of the Midē´ drum to bring that to him, he begins tapping and
presently sings the following song:
[Music: 216_1]
Mi´-si-ni-en´-di-an Mi´si-ni-en´-di-an Mi´-si-ni-en´-dian,
Mi´-si-ni-en´-di-an, Mi´-si-ni-en´-di-an Mi´-si-ni-en´-di-an,
Mi´-si-ni-en´-di-an, Mi´-si-ni-en´-di-an Mi´-si-ni-en´-di-an,
Ni-kan. Hĭū, Hĭū, Hĭu.
The words of the text signify, “This is what I am, my fellow Midē´; I
fear all my fellow Midē´.” The last syllables, hĭū´, are meaningless.
At the conclusion of the song the preceptor prompts the candidate to ask
the chief Midē´:
Ni-kan´ k´kĕ´-nō´-mo´, maⁿ-dzhi´-an na´-ka-mō´-in.
Colleague instruct me, give me a song.
In response to which the Midē´ teaches him the following, which is
uttered as a monotonous chant, viz:
We´-go-nĕn´ ge-gwed´-dzhi-me-an´, mi-dē´-wi-wĭn
What are you asking, grand medicine
ke-kwed´-dzhi-me-an´? Ki´-ka-mi´-nin en-da-wĕn´-da
are you asking? I will give you you want me to
ma-wi´-nĕn mi-dē´-wi-wĭn tshi-da-si-nē´-ga´-na-win´-da-mōn;
give you “grand medicine” always take care of;
ki-ĭn´-tshun-di´-nĕ-ma´-so-wĭn, tsho´-a-wa´-nin di´-sĕ-wan.
you have received it yourself, never forget.
To this the candidate, who is now a member, replies, ēⁿ, yes, i.e.,
assent, fully agreeing with the statement made by the Midē´, and adds:
Mi-gwĕtsh´ a-shi´-wa-ka-kish´-da-win be-mâ´-di-si´-an.
Thanks for giving to me life.
Then the priests begin to look around in search of spaces in which to
seat themselves, saying:
Mi´-a-shi´-gwa ki´-tshi-an´-wâ-bin-da-man tshi-ō´-we-na´-bi-an.
Now is the time I look around where we shall be [sit].
and all go to such places as are made, or reserved, for them.
The new member then goes to the pile of blankets, robes, and other gifts
and divides them among the four officiating priests, reserving some of
less value for the preceptor and his assistant; whereas tobacco is
carried around to each person present. All then make an offering of
smoke, to the east, south, west, north, toward the center and top of the
Midē´wigân--where Ki´tshi Man´idō presides--and to the earth. Then each
person blows smoke upon his or her Midē´ sack as an offering to the
sacred mī´gis within.
The chief Midē´ advances to the new member and presents him with a new
Midē´ sack, made of an otter skin, or possibly of the skin of the mink
or weasel, after which he returns to his place. The new member rises,
approaches the chief Midē´, who inclines his head to the front, and,
while passing both flat hands down over either side,
Mi-gwĕtsh´, ni-ka´-ni, ni-ka´-ni, ni-ka´-ni, na-ka´.
Thanks, my colleagues, my colleagues, my colleagues.
Then, approaching the next in rank, he repeats the ceremony and
continues to do so until he has made the entire circuit of the
Midē´wigân.
At the conclusion of this ceremony of rendering thanks to the members of
the society for their presence, the newly elected Midē´ returns to his
place and, after placing within his Midē´ sack his mī´gis, starts out
anew to test his own powers. He approaches the person seated nearest the
eastern entrance, on the south side, and, grasping his sack in a manner
similar to that of the officiating priests, makes threatening motions
toward the Midē´ as if to shoot him, saying, “yâ, hŏ´, hŏ´, hŏ´, hŏ´,
hŏ´,” gradually raising his voice to a higher key. At the fourth
movement he makes a quick thrust toward his victim, whereupon the latter
falls forward upon the ground. He then proceeds to the next, who is
menaced in a similar manner and who likewise becomes apparently
unconscious from the powerful effects of the mī´gis. This is continued
until all persons present have been subjected to the influence of the
mī´gis in the possession of the new member. At the third or fourth
experiment the first subject revives and sits up, the others recovering
in regular order a short time after having been “shot at,” as this
procedure is termed.
When all of the Midē´ have recovered a very curious ceremony takes
place. Each one places his mī´gis shell upon the right palm and,
grasping the Midē´ sack with the left hand, moves around the inclosure
and exhibits his mī´gis to everyone present, constantly uttering the
word “hŏ´, hŏ´, hŏ´, hŏ´,” in a quick, low tone. During this period
there is a mingling of all the persons present, each endeavoring to
attract the attention of the others. Each Midē´ then pretends to swallow
his mī´gis, when suddenly there are sounds of violent coughing, as if
the actors were strangling, and soon thereafter they gag and spit out
upon the ground the mī´gis, upon which each one falls apparently dead.
In a few moments, however, they recover, take up the little shells again
and pretend to swallow them. As the Midē´ return to their respective
places the mī´gis is restored to its receptacle in the Midē´ sack.
Food is then brought into the Midē´wigân and all partake of it at the
expense of the new member.
After the feast, the older Midē´ of high order, and possibly the
officiating priests, recount the tradition of the Ani´shinâ´bēg and the
origin of the Midē´wiwin, together with speeches relating to the
benefits to be derived through a knowledge thereof, and sometimes, tales
of individual success and exploits. When the inspired ones have given
utterance to their thoughts and feelings, their memories and their
boastings, and the time of adjournment has almost arrived, the new
member gives an evidence of his skill as a singer and a Midē´. Having
acted upon the suggestion of his preceptor, he has prepared some songs
and learned them, and now for the first time the opportunity presents
itself for him to gain admirers and influential friends, a sufficient
number of whom he will require to speak well of him, and to counteract
the evil which will be spoken of him by enemies--for enemies are
numerous and may be found chiefly among those who are not fitted for the
society of the Midē´, or who have failed to attain the desired
distinction.
The new member, in the absence of a Midē´ drum of his own, borrows one
from a fellow Midē´ and begins to beat it gently, increasing the strokes
in intensity as he feels more and more inspired, then sings a song
(Pl. X, D), of which the following are the words, each line being
repeated ad libitum, viz:
[Illustration]
We´-nen-wi´-wik ka´-ni-an.
The spirit has made sacred the place in which I live.
[The singer is shown partly within, and partly above his wigwam, the
latter being represented by the lines upon either side, and crossing
his body.]
[Illustration]
En´-da-yan´ pi-ma´-ti-su´-i-ŭn en´-da-yan´.
The spirit gave the “medicine” which we receive.
[The upper inverted crescent is the arch of the sky, the magic
influence descending, like rain upon the earth, the latter being
shown by the horizontal line at the bottom.]
[Illustration]
Rest.
[Illustration]
Nin´-nik-ka´-ni man´-i-dō.
I too have taken the medicine he gave us.
[The speaker’s arm, covered with mī´gis, or magic influence, reaches
toward the sky to receive from Ki´tshi Man´idō the divine favor of a
Midē’s power.]
[Illustration]
Ke-kĕk´-ō-ĭ-yan´.
I brought life to the people.
[The Thunderer, the one who causes the rains, and consequently life
to vegetation, by which the Indian may sustain life.]
[Illustration]
Be-mo´-se ma-kō-yan.
I have come to the medicine lodge also.
[The Bear Spirit, one of the guardians of the Midē´wiwin, was also
present, and did not oppose the singer’s entrance.]
[Illustration]
Ka´-ka-mi´-ni-ni´-ta.
We spirits are talking together.
[The singer compares himself and his colleagues to spirits, i.e.,
those possessing supernatural powers, and communes with them as an
equal.]
[Illustration]
O-ni´-ni-shĭnk-ni´-yo.
The mī´gis is on my body.
[The magic power has been put into his body by the Midē priests.]
[Illustration]
Ni man´-i-dō ni´-yăn.
The spirit has put away all my sickness.
[He has received new life, and is, henceforth, free from the
disturbing influences of evil man´idōs.]
As the sun approaches the western horizon, the Midē´ priests emerge from
the western door of the Midē´wigân and go to their respective wig´iwams,
where they partake of their regular evening repast, after which the
remainder of the evening is spent in paying calls upon other members of
the society, smoking, etc.
The preceptor and his assistant return to the Midē´wigân at nightfall,
remove the degree post and plant it at the head of the wig´iwam--that
part directly opposite the entrance--occupied by the new member. Two
stones are placed at the base of the post, to represent the two forefeet
of the bear Man´idō through whom life was also given to the
Ani´shinâ´bēg.
If there should be more than one candidate to receive a degree the
entire number, if not too great, is taken into the Midē´wigân for
initiation at the same time; and if one day suffices to transact the
business for which the meeting was called the Indians return to their
respective homes upon the following morning. If, however, arrangements
have been made to advance a member to a higher degree, the necessary
changes and appropriate arrangement of the interior of the Midē´wigân
are begun immediately after the society has adjourned.