Chapter 8

Several methods are employed for the purpose, and the greater the power of the Midē´ the greater will appear the mystery connected with the exhibition. This may be performed whenever circumstances demand such proof, but the tests are made before the candidate with a twofold purpose: first, to impress him with the supernatural powers of the Midē´ themselves; and second, in an oracular manner, to ascertain if Ki´tshi Ma´nidō is pleased with the contemplated ceremony and the initiation of the candidate.

The first test is made by laying upon the floor of the wig´iwam a string of four wooden beads each measuring about 1 inch in diameter. See Fig. 16. After the owner of this object has chanted for a few moments in an almost inaudible manner the beads begin to roll from side to side as if animated. The string is then quickly restored to its place in the Midē´ sack. Another Midē´ produces a small wooden effigy of a man (Fig. 17), measuring about 5 inches in height. The body has a small orifice running through it from between the shoulders to the buttocks, the head and neck forming a separate piece which may be attached to the body like a glass stopper to a bottle.

A hole is made in the ground deep enough to reach to the hips of the effigy, when the latter is put into it and the loose earth loosely restored so as to hold it in an upright position. Some magic powder of herbs is sprinkled around the body, and into the vertical orifice in it, when the head is put in place. A series of inarticulate utterances are chanted, when, if everything be favorable, the figure will perceptibly move up and down as if possessed of life. Fig. 18 represents another figure used in a similar manner. It consists of one piece, however, and is decorated with narrow bands of dark blue flannel about the ankles and knees, a patch of red cloth upon the breast and bands about the wrists, each of the eyes being indicated by three white porcelain beads.

One of the most astonishing tests, however, and one that can be produced only by Midē´ of the highest power, consists in causing a Midē´ sack to move upon the ground as if it were alive. This, it is confidently alleged, has been done repeatedly, though it is evident that the deception is more easily produced than in the above-mentioned instances, as the temporary retention within a bag of a small mammal could readily be made to account for the movements.

In most of these private exhibitions the light is so obscured as to prevent the deception being observed and exposed; and when public demonstrations of skill are made the auditors invariably consist of the most credulous of the uninitiated, or the confréres of the performer, from whom no antagonism or doubt would be expected.

The preceptor then consults with the Midē´ priests respecting the presents to be delivered by the candidate, and repeats the following words, viz:

Mis-shai´-ĕ-gwa tshi-dĕ-bŏg-in-de-mung´. Now is the time that we shall fix the price

gi´-she-gŏ-dung´ ka-mi´-nĕ-nŏngk of everything pertaining to the sky, that has been given to us

gi´-she-goy-dŭng´ di´-bi-ga-dōnk´ gai-yé´. from the day [and] the night also.

A-pē´-gĕ-dá´wŭnk i´-wa-pī When it shall come to pass and at the time

ge-bin´-de-ga-yŏngk´, ă-au´-wa-mi-dē´-wĭd. that we shall enter, he who wishes to become a Midē´.

When the four vapor baths have been taken by the candidate, and the eve of the ceremony has arrived, he remains in the sudatory longer than usual so as not to come in contact with the large crowd of visitors who have arrived upon the scene. The woods resound with the noises incident to a large camp, while in various directions may be heard the monotonous beating of the drum indicating the presence of a number of dancers, or the hard, sharp taps of the midē´ drum, caused by a priest propitiating and invoking the presence and favor of Ki´tshi Ma´nidō in the service now so near at hand.

When the night is far advanced and all becomes hushed, the candidate, with only the preceptor accompanying, retires to his own wig´iwam, while the assistant Midē´ priests and intimate friends or members of his family collect the numerous presents and suspend them from the transverse and longitudinal poles in the upper part of the Midē´wigân. Watchers remain to see that nothing is removed during the night.

At the approach of day, the candidate breakfasts and again returns to the sweat-lodge to await the coming of his preceptor, and, later, of the officiating priests. The candidate puts on his best clothing and such articles of beaded ornaments as he may possess. The preceptor and Midē´ priests are also clad in their finest apparel, each wearing one or two beaded dancing bags at his side, secured by a band of beaded cloth crossing the opposite shoulder. The members of the Midē´wiwin who are not directly concerned in the preliminaries resort to the Midē´wigân and take seats around the interior, near the wall, where they may continue to smoke, or may occasionally drum and sing. The drummer, with his assistants, takes a place near upon the floor of the sacred inclosure to the left of the eastern entrance, i.e., the southeast corner.

IMPLORATION FOR CLEAR WEATHER.

Should the day open up with a threatening sky, one of the Midē´ priests accompanying the candidate sings the following song (Pl. X B) to dispel the clouds. Each of the lines is repeated an indefinite number of times, and after being repeated once or twice is sung also by the others as an accompaniment.

It will be observed that the words as spoken vary to some extent when chanted or sung.

[Music: 207_1] Ki´nana´wein, Ki´nana´wein, Ki´nana´wein, Man´ido´weēg; Ki´nana´wein, Ki´nana´wein, Ki´nana´wein, Man´ido´weēg´; Ki´nana´wein, Man´ido´weēg´.

[Music: 207_2] Ki´zhiga´widâ´ mu´nedē´, Ki´zhiga´widâ´ mu´nedē´, Ki´zhiga´widâ´ Ki´zhi-ga´wi-dâ´, Ki´zhi-ga´wi-dâ mu´nedē´, Ki´zhiga´widâ mu´nedē´.

[Music: 208_1] Waneo-ho hē ne´-ge-shi-go-ni, Wane-o-ho-hē ne´-ge-shi-go-ni, Ko´sawe ne hē wa´nishi-na-ha, waneo-ho-hē ne´-ge-shi-go-ni.

[Music: 208_2] Wi´tshihinanehe nē´ kō hō´, ne´niwi´tshinan, wi´tshihinanehe nē´ kō´ hō´. U-a-ni-ma wē u-a-ni-ma wē henigwish.

[Transcriber’s Note: The long gap followed by “gē´” is not explained in the text. It may refer to the structure of the song.]

In case the appearance of the sky becomes sufficiently favorable the initiation begins, but if it should continue to be more unfavorable or to rain, then the song termed the “Rain Song” is resorted to and sung within the inclosure of the Midē´wigân, to which they all march in solemn procession. Those Midē´ priests who have with them their Midē´ drums use them as an accompaniment to the singing and to propitiate the good will of Ki´tshi Man´idō. Each line of the entire song appears as an independent song, the intervals of rest varying in time according to the feelings of the officiating priest.

The words of the song are known to most of the Midē´ priests; but, as there is no method of retaining a set form of musicial notation, the result is entirely individual and may vary with each singer, if sung independently and out of hearing of others; so that, under ordinary circumstances, the priest who leads off sings through one stanza of the song, after which the others will readily catch the notes and accompany him. It will be observed, also, that the words as spoken vary to some extent when chanted or sung.

If this song does not appear to bring about a favorable change the priests return to their respective wig´iwams and the crowd of visitors disperses to return upon the first clear day.

INITIATION OF CANDIDATE.

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:

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.