Chapter 9

Then the four Midē´ priests, the preceptor and the assistant, lay their Midē´ sacks upon his back and after a few moments a mī´gis shell drops from his mouth--where he had been instructed to retain it. The chief Midē´ picks up the mī´gis and, holding it between the thumb and index finger of the right hand, extending his arm toward the candidate’s mouth says “wâ! wâ! hĕ hĕ hĕ hĕ,” the last syllable being uttered in a high key and rapidly dropped to a low note; then the same words are uttered while the mī´gis is held toward the east, and in regular succession to the south, to the west, to the north, then toward the sky. During this time the candidate has begun to partially revive and endeavor to get upon his knees, but when the Midē´ finally places the mī´gis into his mouth again, he instantly falls upon the ground, as before. The Midē´ then take up the sacks, each grasping his own as before, and as they pass around the inanimate body they touch it at various points, which causes the candidate to “return to life.” The chief priest then says to him, “Ō´mishga‘n”--“get up”--which he does; then indicating to the holder of the Midē´ drum to bring that to him, he begins tapping and presently sings the following song:

[Music: 216_1] Mi´-si-ni-en´-di-an Mi´si-ni-en´-di-an Mi´-si-ni-en´-dian, Mi´-si-ni-en´-di-an, Mi´-si-ni-en´-di-an Mi´-si-ni-en´-di-an, Mi´-si-ni-en´-di-an, Mi´-si-ni-en´-di-an Mi´-si-ni-en´-di-an, Ni-kan. Hĭū, Hĭū, Hĭu.

The words of the text signify, “This is what I am, my fellow Midē´; I fear all my fellow Midē´.” The last syllables, hĭū´, are meaningless.

At the conclusion of the song the preceptor prompts the candidate to ask the chief Midē´:

Ni-kan´ k´kĕ´-nō´-mo´, maⁿ-dzhi´-an na´-ka-mō´-in. Colleague instruct me, give me a song.

In response to which the Midē´ teaches him the following, which is uttered as a monotonous chant, viz:

We´-go-nĕn´ ge-gwed´-dzhi-me-an´, mi-dē´-wi-wĭn What are you asking, grand medicine

ke-kwed´-dzhi-me-an´? Ki´-ka-mi´-nin en-da-wĕn´-da are you asking? I will give you you want me to

ma-wi´-nĕn mi-dē´-wi-wĭn tshi-da-si-nē´-ga´-na-win´-da-mōn; give you “grand medicine” always take care of;

ki-ĭn´-tshun-di´-nĕ-ma´-so-wĭn, tsho´-a-wa´-nin di´-sĕ-wan. you have received it yourself, never forget.

To this the candidate, who is now a member, replies, ēⁿ, yes, i.e., assent, fully agreeing with the statement made by the Midē´, and adds:

Mi-gwĕtsh´ a-shi´-wa-ka-kish´-da-win be-mâ´-di-si´-an. Thanks for giving to me life.

Then the priests begin to look around in search of spaces in which to seat themselves, saying:

Mi´-a-shi´-gwa ki´-tshi-an´-wâ-bin-da-man tshi-ō´-we-na´-bi-an. Now is the time I look around where we shall be [sit].

and all go to such places as are made, or reserved, for them.

The new member then goes to the pile of blankets, robes, and other gifts and divides them among the four officiating priests, reserving some of less value for the preceptor and his assistant; whereas tobacco is carried around to each person present. All then make an offering of smoke, to the east, south, west, north, toward the center and top of the Midē´wigân--where Ki´tshi Man´idō presides--and to the earth. Then each person blows smoke upon his or her Midē´ sack as an offering to the sacred mī´gis within.

The chief Midē´ advances to the new member and presents him with a new Midē´ sack, made of an otter skin, or possibly of the skin of the mink or weasel, after which he returns to his place. The new member rises, approaches the chief Midē´, who inclines his head to the front, and, while passing both flat hands down over either side,

Mi-gwĕtsh´, ni-ka´-ni, ni-ka´-ni, ni-ka´-ni, na-ka´. Thanks, my colleagues, my colleagues, my colleagues.

Then, approaching the next in rank, he repeats the ceremony and continues to do so until he has made the entire circuit of the Midē´wigân.

At the conclusion of this ceremony of rendering thanks to the members of the society for their presence, the newly elected Midē´ returns to his place and, after placing within his Midē´ sack his mī´gis, starts out anew to test his own powers. He approaches the person seated nearest the eastern entrance, on the south side, and, grasping his sack in a manner similar to that of the officiating priests, makes threatening motions toward the Midē´ as if to shoot him, saying, “yâ, hŏ´, hŏ´, hŏ´, hŏ´, hŏ´,” gradually raising his voice to a higher key. At the fourth movement he makes a quick thrust toward his victim, whereupon the latter falls forward upon the ground. He then proceeds to the next, who is menaced in a similar manner and who likewise becomes apparently unconscious from the powerful effects of the mī´gis. This is continued until all persons present have been subjected to the influence of the mī´gis in the possession of the new member. At the third or fourth experiment the first subject revives and sits up, the others recovering in regular order a short time after having been “shot at,” as this procedure is termed.

When all of the Midē´ have recovered a very curious ceremony takes place. Each one places his mī´gis shell upon the right palm and, grasping the Midē´ sack with the left hand, moves around the inclosure and exhibits his mī´gis to everyone present, constantly uttering the word “hŏ´, hŏ´, hŏ´, hŏ´,” in a quick, low tone. During this period there is a mingling of all the persons present, each endeavoring to attract the attention of the others. Each Midē´ then pretends to swallow his mī´gis, when suddenly there are sounds of violent coughing, as if the actors were strangling, and soon thereafter they gag and spit out upon the ground the mī´gis, upon which each one falls apparently dead. In a few moments, however, they recover, take up the little shells again and pretend to swallow them. As the Midē´ return to their respective places the mī´gis is restored to its receptacle in the Midē´ sack.

Food is then brought into the Midē´wigân and all partake of it at the expense of the new member.

After the feast, the older Midē´ of high order, and possibly the officiating priests, recount the tradition of the Ani´shinâ´bēg and the origin of the Midē´wiwin, together with speeches relating to the benefits to be derived through a knowledge thereof, and sometimes, tales of individual success and exploits. When the inspired ones have given utterance to their thoughts and feelings, their memories and their boastings, and the time of adjournment has almost arrived, the new member gives an evidence of his skill as a singer and a Midē´. Having acted upon the suggestion of his preceptor, he has prepared some songs and learned them, and now for the first time the opportunity presents itself for him to gain admirers and influential friends, a sufficient number of whom he will require to speak well of him, and to counteract the evil which will be spoken of him by enemies--for enemies are numerous and may be found chiefly among those who are not fitted for the society of the Midē´, or who have failed to attain the desired distinction.

The new member, in the absence of a Midē´ drum of his own, borrows one from a fellow Midē´ and begins to beat it gently, increasing the strokes in intensity as he feels more and more inspired, then sings a song (Pl. X, D), of which the following are the words, each line being repeated ad libitum, viz:

As the sun approaches the western horizon, the Midē´ priests emerge from the western door of the Midē´wigân and go to their respective wig´iwams, where they partake of their regular evening repast, after which the remainder of the evening is spent in paying calls upon other members of the society, smoking, etc.

The preceptor and his assistant return to the Midē´wigân at nightfall, remove the degree post and plant it at the head of the wig´iwam--that part directly opposite the entrance--occupied by the new member. Two stones are placed at the base of the post, to represent the two forefeet of the bear Man´idō through whom life was also given to the Ani´shinâ´bēg.

If there should be more than one candidate to receive a degree the entire number, if not too great, is taken into the Midē´wigân for initiation at the same time; and if one day suffices to transact the business for which the meeting was called the Indians return to their respective homes upon the following morning. If, however, arrangements have been made to advance a member to a higher degree, the necessary changes and appropriate arrangement of the interior of the Midē´wigân are begun immediately after the society has adjourned.

DESCRIPTIVE NOTES.

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.

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.

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.

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.

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.

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.

SECOND DEGREE.

The inclosure within which the second degree of the Midē´wiwin is conferred, resembles in almost every respect that of the first, the only important difference being that there are two degree posts instead of one. A diagram is presented in Fig. 23. The first post is planted a short distance beyond the middle of the floor--toward the western door--and is similar to the post of the first degree, i.e., red, with a band of green around the top, upon which is perched the stuffed body of an owl; the kŏ-ko´-kŏ-ō´. The second post, of similar size, is painted red, and over the entire surface of it are spots of white made by applying clay with the finger tips. (Pl. XV, No. 2.) These spots are symbolical of the sacred mī´gis, the great number of them denoting increased power of the magic influence which fills the Midē´wigân. A small cedar tree is also planted at each of the outer angles of the inclosure.

The sweat-lodge, as before, is erected at some distance east of the main entrance of the Midē´wigân, but a larger structure is arranged upon a similar plan; more ample accommodations must be provided to permit a larger gathering of Midē´ priests during the period of preparation and instruction of the candidate.

PREPARATION OF CANDIDATE.

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.