Although the mī´gis shell of the several degrees is generally of the
same species, some of the older Midē´ priests claim that there were
formerly specific shells, each being characteristic and pertaining
specially to each individual grade. The objects claimed by Sika´s-sigĕ
as referring to the third degree are, in addition to the Cypræa monata,
L., a piece of purple wampum, and one shell of elongated form, both
shown on Pl. XI, Nos. 3 and 5, respectively.
The fact of a Midē´ having been subjected to “mī´gis shooting” for the
third time is an all-sufficient reason to the Indian why his powers are
in a corresponding manner augmented. His powers of exorcism and
incantation are greater; his knowledge and use of magic medicines more
extended and certain of effect; and his ability to do harm, as in the
capacity of a Wâbĕnō´, is more and more lauded and feared. He becomes
possessed of a greater power in prophecy and prevision, and in this
state enters the class of personages known as the Jĕs´sakkīd´, or
jugglers. His power over darkness and obscurity is indicated on Pl. III,
A, No. 77, upon which the head, chest, and arms are represented as being
covered with lines to designate obscurity, the extended arms with
outstretched hands denoting ability to grasp and control that which is
hidden to the eye.
[Illustration: Fig. 26.--Jĕs´sakkân´ or juggler’s lodge.]
The Jĕs´sakkīd´ and his manner of performing have already been
mentioned. This class of sorcerers were met with by the Jesuit Fathers
early in the seventeenth century, and referred to under various
designations, such as jongleur, magicien, consulteur du manitou, etc.
Their influence in the tribe was recognized, and formed one of the
greatest obstacles encountered in the Christianization of the Indians.
Although the Jĕs´sakkīd´ may be a seer and prophet as well as a
practitioner of exorcism without becoming a member of the Midē´wiwin,
it is only when a Midē´ attains the rank of the third degree that he
begins to give evidence of, or pretends to exhibit with any degree of
confidence, the powers accredited to the former. The structure erected
and occupied by the Jĕs´sakkīd´ for the performance of his powers as
prophet or oracle has before been described as cylindrical, being made
by planting four or more poles and wrapping about them sheets of birch
bark, blankets, or similar material that will serve as a covering. This
form of structure is generally represented in pictographic records, as
shown in Fig. 26.
[Illustration: Fig. 27.--Jĕs´sakkân´, or juggler’s lodge.]
[Illustration: Fig. 28.--Jĕs´sakkân´, or juggler’s lodge.]
[Illustration: Fig. 29.--Jĕs´sakkân´, juggler’s lodge.]
The accompanying illustrations, Figs. 27, 28, and 29, reproduced from
birch-bark etchings, were the property of Jĕs´sakkīd´, who were also
Midē´ of the third and fourth degrees. It will be noticed that the
structure used by them is in the form of the ordinary wig´iwam, as their
profession of medical magic is apparently held in higher esteem than the
art of prophecy; their status and claims as Jĕs´sakkīd´ being indicated
by the great number of ma´nidōs which they have the power of invoking.
These man´idōs, or spirits, are indicated by the outline of their
material forms, the heart being indicated and connected with the
interior of the structure to show the power of the Jĕs´sakkīd´ over the
life of the respective spirits. The Thunder-bird usually occupies the
highest position in his estimation, and for this reason is drawn
directly over the wig´iwam. The Turtle is claimed to be the man´idō who
acts as intermediary between the Jĕs´sakkīd´ and the other man´idōs, and
is therefore not found among the characters on the outside of the
wig´iwam, but his presence is indicated within, either at the spot
marking the convergence of the “life lines,” or immediately below it.
Fig. 30 is a reproducton of an etching made by a Jĕs´sakkīd´ at White
Earth, Minnesota. The two curved lines above the Jĕs´sakkan´ represent
the sky, from which magic power is derived, as shown by the waving line
extending downward. The small spots within the structure are “magic
spots,” i.e., the presence of man´idōs. The juggler is shown upon the
left side near the base. When a prophet is so fortunate as to be able to
claim one of these man´idōs as his own tutelary daimon, his advantage in
invoking the others is comparatively greater. Before proceeding to the
Jĕs´sakkân´--or the “Jugglery,” as the Jĕs´sakkīd´ wig´iwam is commonly
designated, a prophet will prepare himself by smoking and making an
offering to his man´idō, and by singing a chant, of which an example is
presented on Pl. XIV, D. It is a reproduction of one made by a
Jĕs´sakkīd´ who was also a Midē´ of the third degree. Each line is
chanted as often as may be desired, or according to the effect which it
may be desirable to produce or the inspired state of the singer.
[Illustration: Fig. 30.--Jĕs´sakkân´, or juggler’s lodge.]
[Illustration]
Me-we´-yan, ha´, ha´, ha´,
I go into the Jĕs´sakkan´ to see the medicine.
[The circle represents the Jĕs´sakkīd´ as viewed from above; the
short lines denote the magic character of the structure, and the
central ring, or spot, the magic stone used by the prophet who
appears entering from the side.]
[Illustration]
Tschi-nun´-dōn´, he´, he´, he´, he´,
I was the one who dug up life.
[The Otter Man´idō emerging from the Midē´wigân; he received it from
Ki´tshi Mani´dō.]
[Illustration]
Ni´ka-nī´ we-do-koⁿ´-a, ha´, ha´,
The spirit put down medicine on earth to grow.
[The sacred or magic lines descending to the earth denote
supernatural origin of the mī´gis, which is shown by the four
small rings. The short lines at the bottom represent the ascending
sprouts of magic plants.]
[Illustration]
Te-ti-ba´-tshi mŭt´-â-wit´, tē´, hē´, hē´,
I am the one that dug up the medicine.
[The otter shown emerging from the jugglery. The speaker represents
himself “like unto the Otter Man´idō.”]
[Illustration]
Ki´waⁿ-win´-da ma´-kwa-nan´, na´, ha´,
I answer my brother spirit.
[The Otter Man´idō responds to the invocation of the speaker. The
diagonal line across the body signifies the “spirit character” of
the animal.]
[Illustration]
Rest or pause.
[Illustration]
Wa´-a-so´-at wĕn´-ti´-na-man, ha´, ha,
The spirit has put life into my body.
[The speaker is represented as being in the Midē´-wigân, where
Ki´tshi Man´idō placed magic power into his body; the arms denote
this act of putting into his sides the mī´gis. The line crossing the
body denotes the person to be possessed of supernatural power.]
[Illustration]
Ki-to´-na-bi´-in, nē´, hē´, hē´,
This is what the medicine has given us.
[The Midē´wigân, showing on the upper line the guardian man´idōs.]
[Illustration]
Ni´-sha-we´-ni-bĭ-ku´, hū´, hū´, hē´,
I took with two hands what was thrown down to us.
[The speaker grasped life, i.e., the migīs´, to secure the
mysterious power which he professes.]
In addition to the practice of medical magic, the Jĕs´sakkīd´ sometimes
resorts to a curious process to extract from the patient’s body the
malevolent beings or man´idōs which cause disease. The method of
procedure is as follows: The Jĕs´sakkīd´ is provided with four or more
tubular bones, consisting of the leg bones of large birds, each of the
thickness of a finger and 4 or 5 inches in length. After the priest has
fasted and chanted prayers for success, he gets down upon all fours
close to the patient and with his mouth near the affected part. After
using the rattle and singing most vociferously to cause the evil man´idō
to take shelter at some particular spot, so that it may be detected and
located by him, he suddenly touches that place with the end of one of
the bones and immediately thereafter putting the other end into his
mouth, as if it were a cigar, strikes it with the flat hand and sends it
apparently down his throat. Then the second bone is treated in the same
manner, as also the third and fourth, the last one being permitted to
protrude from the mouth, when the end is put against the affected part
and sucking is indulged in amid the most violent writhings and
contortions in his endeavors to extract the man´idō. As this object is
supposed to have been reached and swallowed by the Jĕs´sakkīd´ he crawls
away to a short distance from the patient and relieves himself of the
demon with violent retchings and apparent suffering. He recovers in a
short time, spits out the bones, and, after directing his patient what
further medicine to swallow, receives his fee and departs. Further
description of this practice will be referred to below and illustrated
on Pl. XVIII.
The above manner of disposing of the hollow bones is a clever trick and
not readily detected, and it is only by such acts of jugglery and other
delusions that he maintains his influence and importance among the
credulous.
[Illustration: Fig. 31.--Jĕs´sakkīd´ curing woman.]
Fig. 31 represents a Jĕs´sakkīd´ curing a sick woman by sucking the
demon through a bone tube. The pictograph was drawn upon a piece of
birch bark which was carried in the owner’s Midē´ sack, and was intended
to record an event of importance.
No. 1 represents the actor, holding a rattle in hand. Around his head
is an additional circle, denoting quantity (literally, more than an
ordinary amount of knowledge), the short line projecting to the
right indicating the tube used.
No. 2 is the woman operated upon.
[Illustration: Fig. 32.--Jĕs´sakkīd´ curing man.]
Fig. 32 represents an exhibition by a Jĕs´sakkīd´, a resident of White
Earth, Minnesota. The priest is shown in No. 1 holding his rattle, the
line extending from his eye to the patient’s abdomen signifying that he
has located the demon and is about to begin his exorcism. No. 2 is the
patient lying before the operator.