A Midē´ 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 wig´iwam, 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 Midē´ 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 Midē´ 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 Midē´ priest receives
blankets, horses, and whatever may be mutually agreed upon between
himself and his pupil. The meetings take place at the instructor’s
wig´iwam 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 Midē´ upon his admission into a new degree receives
the protection of that Man´idō 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 mīgis 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 Midē´, a few additional magic remedies are taught
the candidate in his preparatory instruction. The chief of these are
described below.
Ma-kwa´ wī´-i-sŏp, “Bear’s Gall,” and Pi´-zhi-ki wī´-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.
Gō´-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
man´idōs 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 Midē´ 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 Midē´ Man´idō, i.e., Ki´tshi Man´idō.
The compound is employed also to counteract the evil intentions,
conjurations, or other charms of so-called bad Midē´, Wâbĕnō´, and
Jĕs´sakkīd´.
Tzhi-bē´-gŏp-- “Ghost Leaf.”
After the cuticle is removed from the roots the thick under-bark is
crushed into a powder. It is mixed with Gō´gimish.
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-kwē´-mish-- “Bitter Black Cherry.”
The inner bark of branches dried and crushed is also added.
Nē´-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.
[Illustration: Plate XII.
Invitation Sticks.]
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 Midē´ 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 Midē´” 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 Midē´
for such service.
When the time of ceremony of initiation approaches, the chief Midē´
priest sends out a courier to deliver to each member an invitation to
attend (Pl. XII), while the candidate removes his wig´iwam to the
vicinity of the place where the Midē´wigân 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 Ki´tshi Man´iō 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.
[Illustration]
Hi´-na-wi´-a-ni-kaⁿ. (As sung.)
We´-me-a´ ni-kan mi´-sha man´-i-dō
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 Ki´tshi Man´idō, the circle denoting union; the short zigzag
lines within which, in this instance, represent the tears, i.e.,
“eye rain,” directed toward the sky.]
[Illustration]
Ki-nŭn´-no, hē´, ki-mun´-i-dō´-we, hē´, esh´-i-ha´-ni. (As sung.)
Gi-nŭn´-dōn ni-kan´ ē-zhi-an.
I hear you, colleague, what you say to me.
[The singer addresses the Otter Spirit, whose figure is emerging
from the Midē´wigân of which he is the chief guardian.]
[Illustration]
Tē´-ti-wâ´-tshi-wi-mō´ a-ni´-me-ga´-si. (As sung.)
Tē´-ti-wâ´-tshŏ-tâg´ ni-mī´-gĭ-sĭm.
He will tell you (--inform you) [of] my migis.
tē´-ti-wa´-tshĭ-mo-ta´ âg.
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 Ki´tshi Man´idō will make known to the candidate the presence
within his body of the mī´gis, when the proper time arrives.]
[Illustration]
Rest, or pause, in the song.
During this interval another smoke offering is made, in which the Midē´
priest is joined by the candidate.
[Illustration]
Hĭu´-a-me´-da-ma´ ki´-a-wēn´-da-mag
man´-i-dō´-wĭt hĭu´-a-wen´-da-mag. (As sung.)
Ki-wĭn´-da-mag´-ū-nan man´-i-dō´-wid.
He tells us he is [one] of the man´idōs.
[This ma´nidō is the same as that referred to in the above-named
phrase. This form is different, the four spots denoting the four
sacred mī´gis points upon his body, the short radiating lines
referring to the abundance of magic powers with which it is filled.]
[Illustration]
Wa´-sa-wa´-dī, hē´, wen´-da-na-ma´,
mĭ-tē´-wiⁿ. (As sung.)
Wa´-sa-wa´-dŭn´-da-na-ma´
I get it from afar
mi-dē´-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 Ki´tshi Man´idō.]
[Illustration]
Ki-go´-na-bi-hiⁿ ē´-ni-na mi-tē´. (As sung.)
Kiⁿ-do´-na-bī-in´ mi-dē´-wi-wĭn-ni-ni´
I place you there “in the grand medicine” (among the “Midē´ people”)
a-bit´-da-win´.
Half way (in the Midē´wigân).
[The Midē´ priest informs the candidate that the second initiation
will advance the candidate half way into the secrets of the
Midē´wigân. 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.]
[Illustration: Plate XIII.
Mnemonic Songs.]
[Illustration]
Hi´-sha-we-ne´-me-go´, hē´, nē´.
Ni-go´-tshi-mi, hē´. (As sung.)
Ni´-sha-we´-ni-mi-go´ ĕ´-ne-mâ´-bi-dzhĭk.
They have pity on me those who are sitting here.
[This request is made to the invisible man´idōs who congregate in
the Mide´wigân 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 man´idōs 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
Midē´wigân. 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.)
[Illustration]
Man´-i-dō´, hē´, nē, man´-i-dō´, hē´, nē´.
Spirit, spirit,
Ni´-man-i-dō´ 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 man´idō, and is
therefore empowered to sit within the sacred inclosure of the
Midē´wigân, to which he alludes.]
[Illustration]
Da´-bī-wā-ni´, ha´, hē´,
Aⁿ´-nĭn, e-kō´-wē-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 mī´gis shells or spots, and inquiry is made of it
to account for the feeling of inspiration experienced by the singer,
as this shower of mī´gis descends from the abode of Ki´tshi Man´idō
and is therefore, in this instance, looked upon as sacred.]
[Illustration]
Rest, or pause.
[Illustration]
Gi-man´-i-dō´-wē, ni´-me-ne´-ki-nan´ wan-da.
Gi´-a-wĭngk, gi-man´-i-dō´-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
Ki´tshi Man´idō, and the song is addressed to him. The curved line,
from which the arm protrudes, is the Midē´wigân and the arm itself
is that of the speaker in the attitude of adoration: reaching upward
in worship and supplication.]
[Illustration]
Pi-nē´-si ne´-pi-mi´-a niⁿ´-ge-gē´-kwe-aⁿ
The bird as I promise the falcon
mi-we´-tshi-man´-i-dō´-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 Midē´. The meaning of
the phrase appears to be that Ki´tshi Man´idō promised to create
the Thunder-bird, one of the man´idōs. The falcon is here taken as a
representative of that deity, the entire group of Thunderers being
termed a-ni´-mi-ki´.]
[Illustration]
Zhīn´-gwe mi´-shi-ma-kwa´
Makes a great noise the bear.
weⁿ´-dzhi-wa-ba-mok-kwēd´ kŭn-nēt´.
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 Wâbĕnō´, and in the second degree this power is
reached as will be referred to further on.]
[Illustration]
Ni´-a-wen´-din-da-sa´, ha´, sa´, man´-i-dō´-wid.
Gi´-a-wĭngk in´-do-sa man´-i-dō´-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 Ki´tshi Man´idō,
through the intermediary of the Midē´ priest, will put the spirit,
i.e., the mī´gis, into the body of the candidate.]
The singer accompanies his song either by using a short baton of wood,
termed “singing stick” or the Midē´ 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 wig´iwams.
Later in the evening the preceptor calls upon the candidate, when both,
with the assistance of friends, carry the presents to the Midē´wigân,
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 Midē´, are stationed at the doors of the Midē´wigân
to guard against the intrusion of the uninitiated, or the possible
abstraction of the gifts by strangers.