Schoolcraft, H. R., cited on Wabeno 156
initiation into Midēwiwin 161
Shamans, classes of 156-159
Sikassige (Ojibwa Indian) furnishes account
of origin of the Indians 172-173
Sikassige’s explanation of Mille Lacs chart 174-181
Songs used in ceremonies of the Midewiwin 193-196, 203-203,
207-214, 216, 218-219, 227-230, 232-233,
239-240, 243-244, 246-251, 253-254,
259-261, 263-264, 266-273, 282-286, 289-297
mode of writing 286-289
mode of singing described 289-290
Sorcerers, practice of, among Algonkian tribes 151, 152, 154
Sweat lodge of Midewiwin, use of 204, 258
Therapeutics of the Midéwiwin 197-201, 226, 241-242
Tobacco, use of, in ceremonies of the Midéwiwin 231, 260, 262
Wabeno class of Shamans, relative importance of 156
practices of 156-157
Warren, W. W., cited on Society of the Midē 160-161, 162
cited on Indian traditions 183-184
Weather imploration of Midewiwin 207-209
* * * * *
* * * *
* * * * *
Errors and Anomalies noted by transcriber:
Variant spellings (unchanged):
Ojibwa : Ojibway
_throughout text_
Man´ido(s) : Man´idō(s)
_throughout text_
INDEX:
_all spellings unchanged_
sacred objects which Minabō´zho had deposited
_word is usually spelled “Mi´nabō´zho”_
Before proceeding further with the explanation of the Mide´
_word is usually spelled “Midē´”_
The bear going to the Midē´wigan
_word is usually spelled “Midē´wigân”_
The chief priest then says to him, “Ō´mishga‘n”--“get up”--which he does
_the backward apostrophe in “Ō´mishga‘n” occurs nowhere else in the
text; it may be phonetic (glottal stop?) or an error_
The boy then narrated ... man´-i-dō´ ‘n-gi-gĭn´-o-a-mâk
_the apostrophe in “‘n-gi-gĭn´-o-a-mâk” occurs nowhere else in the
text; it may be phonetic (elision?) or an error_
Corrections:
[Footnote 11]
History of the Ojebway Indians, London [1843(?)]
_question mark and brackets in original_
the Midē´wiwin was at that time held annually
_text reads “Midê´wiwin” (circumflex for macron)_
shall guard it during the night
_text reads “shal”_
calling upon the other Man´idōs to join him
_text reads “to to” at line break_
This wig´iwam is dome-shaped measures about 10 feet in diameter
_so in original: “and measures”, “measuring”?_
shooting the mī´gis (see Fig. 15) is explained on page 215
_text reads “page 192” (page number of Fig. 15)_
at the time during which the investigations were made
_text reads “investiga/gations” at line break_
The short zigzag lines signifying magic influence
_text reads “sigzag”_
The lines extending downward from the eye signifies weeping
_so in original_
in this place he shall be Raised again
_text (two-line gloss) reads “in this he shall / be place”_
(the second-degree mī´gis)
_text reads “mì´gis”_
the illustration in Pl. XIV, A, is a reproduction of the original
_text reads “Pl. XVII, A”_
the following Midē´ song, represented pictorially, also on Pl. XIV, B
_text reads “Pl. XVII, B”_
a three-lobed apex, as shown in Fig. 4
_text reads “Fig. 3”_
south and east of the Midē´wigân, as shown in Fig. 35
_text reads “Fig. 30”_
These mnemonic songs were exhibited
_text reads “menmonic”_
Punctuation:
All brackets, except those used for [Illustration] and similar tags,
are in the original.
principles of magic and incantations.”
_close quote missing_
(or, as we have learned to term it, “Grand Medicine,”)
_close parenthesis missing_
place the body on the ground in the middle of the wig´iwam.”
_close quote missing_
Long-sand-bar-beneath-the-surface (No. 15)
_printed “beneath/ the” (no hyphen at line break)_
“Our forefathers were living
_open quote missing (passage is quote within block quote)_
We´-gi-kwō´ Kĕ-mī´-nĭ-nan´?
_text ends “.?”_
“He, the chief spirit of the Midē´ Society
_open quote missing (passage is quote within block quote)_