The mī´gis referred to in this description of the initiation consists of
a small white shell, of almost any species, but the one believed to
resemble the form of the mythical mī´gis is similar to the cowrie,
Cypræa moneta, L., and is figured at No. 1 on Pl. XI. Nearly all of the
shells employed for this purpose are foreign species, and have no doubt
been obtained from the traders. The shells found in the country of the
Ojibwa are of rather delicate structure, and it is probable that the
salt water shells are employed as a substitute chiefly because of their
less frangible character. The mī´gis of the other degrees are presented
on the same plate, but special reference to them will be made. No. 2
represents the mī´gis in the possession of the chief Midē priest of the
society at Leech Lake, Minnesota, and consists of a pearl-white Helix
(sp?).
The Midē´ sack represented in No. 7 (Pl. XI.) is made of the skin of a
mink--Putorius vison, Gapp. White, downy feathers are secured to the
nose, as an additional ornament. In this sack are carried the sacred
objects belonging to its owner, such as colors for facial ornamentation,
and the magic red powder employed in the preparation of hunters’ songs;
effigies and other contrivances to prove to the incredulous the
genuineness of the Midē´ pretensions, sacred songs, amulets, and other
small man´idōs--abnormal productions to which they attach supernatural
properties--invitation sticks, etc.
[Illustration: Plate XI.
Sacred Objects.]
In Fig. 19 is reproduced a curious abnormal growth which was in the
possession of a Midē´ near Red Lake, Minnesota. It consists of the leg
of a Goshawk--Astur atricapillus, Wilson--from the outer inferior
condyle of the right tibia of which had projected a supernumerary leg
that terminated in two toes, the whole abnormality being about one-half
the size and length of the natural leg and toes.
[Illustration: Fig. 19.--Hawk-leg fetish.]
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 Falconidæ; 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 Midē´ of the first degree, who may not be enabled to advance further
in the mysteries of the Midē´wiwin, 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 Midē´. It is customary with Midē´
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 man´idō or guardian spirit under whose special
protection it may be supposed to be held or controlled.
Under such circumstances certain first degree Midē´ may become possessed
of alleged magic powers which are in reality part of the accomplishments
of the Midē´ 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 Midē´ 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 Midē´, 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 Midē´, if satisfied with the
gift, produces his pipe and after making an offering to Ki´tshi Man´idō
for aid in the preparation of his “medicine,” and to appease the anger
of the man´idō 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.
[Illustration: Fig. 20.--Hunter’s medicine.]
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
Midē´ 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 Midē´ 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 Midē´
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.
[Illustration: Fig. 21.--Hunter’s medicine.]
For the purpose of gaining instruction and success in the disposition of
his alleged medicines, the Midē´ 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.
[Illustration: Fig. 22.--Wâbĕnō´ drum.]
In his incantations a Wâbĕnō´ 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 Wâbĕnō´ chants and is thus more easily
enabled to invoke the assistance of his man´idō.
Women, as before remarked, may take the degrees of the Midē´wiwin, 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 alæ 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 Midē´ 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.